"We learn from anatomy, that the immediate object of power in
voluntary motion is not the member itself which is moved, but
certain muscles and nerves and animal spirits, and perhaps
something still more minute and unknown, through which the motion
is successively propagated, ere it reach the member itself, whose
motion is the immediate object of volition. Can there be a more
certain proof that the power by which the whole operation is
performed, so far from being directly and fully known by an inward
sentiment or consciousness, is to the last degree mysterious and
unintelligible? Here the mind wills a certain event: Immediately
another event, unknown to ourselves, and totally different from the
one intended, is produced: This event produces another equally
unknown: Till at last, through a long succession, the desired event
is produced."--(IV. p. 78.)
A still stronger argument against ascribing an objective existence to
force or power, on the strength of our supposed direct intuition of
power in voluntary acts, may be urged from the unquestionable fact, that
we do not know, and cannot know, that volition does cause corporeal
motion; while there is a great deal to be said in favour of the view
that it is no cause, but merely a concomitant of that motion. But the
nature of volition will be more fitly considered hereafter.
FOOTNOTE:
[26] Hume, however, expressly includes the "records of our memory" among
his matters of fact.
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