Thus it appears, upon the whole, that every kind of opinion or judgment which amounts not to knowledge, is derived entirely from the force and vivacity of the perception, and that these qualities constitute in the mind what we call the _belief_ of the existence of any object. This force and this vivacity are most conspicuous in the memory; and therefore our confidence in the veracity of that faculty is the greatest imaginable, and equals in many respects the assurance of a demonstration. The next degree of these qualities is that derived from the relation of cause and effect; and this too is very great, especially when the conjunction is found by experience to be perfectly constant, and when the object, which is present to us, exactly resembles those, of which we have had experience. But below this degree of evidence there are many others, which have an influence on the passions and imagination, proportioned to that degree of force and vivacity, which they communicate to the ideas. 'Tis by habit we make the transition from cause to effect; and 'tis from some present impression we borrow that vivacity, which we diffuse over the correlative idea. But when we have not observed a sufficient number of instances to produce a strong habit; or when these instances are contrary to each other; or when the resemblance is not exact; or the present impression is faint and obscure; or the experience in some measure obliterated from the memory; or the connexion dependent on a long chain of objects; or the inference derived from general rules, and yet not conformable to them: in all these cases the evidence diminishes by the diminution of the force and intenseness of the idea. This therefore is the nature of the judgment and probability.