we know, in general, that the characters of men are, to a certain
degree, inconstant and irregular. This is, in a manner, the constant
character of human nature; though it be applicable, in a more particular
manner, to some persons who have no fixed rule for their conduct, but
proceed in a continued course of caprice and inconstancy. The internal
principles and motives may operate in a uniform manner, notwithstanding
these seeming irregularities; in the same manner as the winds, rain,
clouds, and other variations of the weather are supposed to be governed
by steady principles; though not easily discoverable by human sagacity
and enquiry.

69. Thus it appears, not only that the conjunction between motives and
voluntary actions is as regular and uniform as that between the cause
and effect in any part of nature; but also that this regular conjunction
has been universally acknowledged among mankind, and has never been the
subject of dispute, either in philosophy or common life. Now, as it is
from past experience that we draw all inferences concerning the future,
and as we conclude that objects will always be conjoined together which
we find to have always been conjoined; it may seem superfluous to prove
that this experienced uniformity in human actions is a source whence we
draw _inferences_ concerning them. But in order to throw the argument
into a greater variety of lights we shall also insist, though briefly,
on this latter topic.

The mutual dependence of men is so great in all societies that scarce
any human action is entirely complete in itself, or is performed without
some reference to the actions of others, which are requisite to make it
answer fully the intention of the agent. The poorest artificer, who
labours alone, expects at least the protection of the magistrate, to
ensure him the enjoyment of the fruits of his labour. He also expects