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Against this derivation of the conception of cause and effect, as implying that of identity, may be urged the fact that when we would ascertain the truth of any identification we do so by reference to causes and effects. As Hume himself puts it at the outset of his discussion of causation, an inference of identity 'beyond the impressions of our senses can be founded only on the connexion of cause and effect.' ... 'Whenever we discover a perfect resemblance between a new object and one which was formerly present to the senses, we consider whether it be common in that species of objects; whether possibly or probably any cause could operate in producing the change and resemblance; and according as we determine concerning these causes and effects, we form our judgment concerning the identity of the object.' This admission, it may be said, though it tells against Hume's own subsequent explanation of identity as a fiction of the imagination, is equally inconsistent with any doctrine that would treat identity as the presupposition of inference to cause or effect. Now undoubtedly if the identity of interrupted perceptions is one fiction of the imagination and the relation of cause and effect another, each resulting from 'custom,' to say with Hume, that we must have the idea of cause in order to arrive at the supposition of identity, is logically to exclude any derivation of that idea from an experience which involves the supposition of identity. The 'custom' which generates the idea of cause must have done its work before that which generates the supposition of identity can begin. Hume therefore, after the admission just quoted, was not entitled to treat the inference to cause or effect as a habit derived from experience of identical things. But it is otherwise if the conceptions of causation and identity are correlative—not results of experience of which one must be formed before the other, but co-ordinate expressions of one and the same synthetic principle, which renders experience possible. And this is the real state of the case. It is true, as Hume points out, that when we want to know whether a certain sensation, precisely resembling one that we have previously experienced, represents the same object, we do so by asking how otherwise it can be accounted for. If no difference appears in its antecedents or sequents, we identify it—refer it to the same thing—as that previously experienced; for its relations (which, since it is an event in time, take the form of antecedence and sequence) are the thing.
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