Hume next discusses the laws of association; and then proceeds (same Section sub fin.) "As memory alone acquaints us with the continuance and extent of this succession of perceptions, 'tis to be considered, upon that account chiefly, as the source of personal identity. Had we no memory, we never should have any notion of causation, nor consequently of that chain of causes and effects, which constitute our self or person. But having once acquired this notion of causation from the memory, we can extend the same chain of causes, and consequently the identity of our persons beyond our memory, and can comprehend times, and circumstances, and actions, which we have entirely forgot, but suppose in general to have existed. For how few of our past actions are there, of which we have any memory? Who can tell me, for instance, what were his thoughts and actions on the first of January, 1715, the eleventh of March, 1719, and the third of August, 1733? Or will he affirm, because he has entirely forgot the incidents of these days, that the present self is not the same person with the self of that time; and by that means overturn all the most established notions of personal identity? In this view therefore memory does not so much _produce_ as _discover_ personal identity, by shewing us the relation of cause and effect among our different perceptions. 'Twill be incumbent on those who affirm that memory produces entirely our personal identity, to give a reason why we can thus extend our identity beyond our memory. "The whole of this doctrine leads us to a conclusion, which is of great importance in the present affair, viz., that all the nice and subtile questions concerning personal identity can never possibly be decided, and are to be regarded rather as grammatical than as philosophical difficulties. Identity depends on the relations of ideas; and these relations produce identity, by means of that easy transition they occasion. But as the relations, and the easiness of the transition may diminish by insensible degrees, we have no just standard by which we can decide any dispute concerning the time, when they acquire or lose a title to the name of identity. All the disputes concerning the identity of connected objects are merely verbal, except so far as the relation of parts gives rise to some fiction or imaginary principle of union, as we have already observed."