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Such an association could at most be considered as a cause of the belief.

John Stuart Mill in his note to his father's Analysis, makes belief a primitive fact. Locke, though he deals at length with belief, does not try to analyze it or do more than assign objects to it and investigate the grounds of credibility.

The division is an arbitrary one and the explanation offered as to the nature of belief unsatisfactory and insufficient.

Similarly, James Mill would have the assent given to the objective reality of beings a belief.

Further, "the belief in causation" is one of these presumptions, the assent to it notional.But, on the other hand, "we believe without any doubt that we exist; that we have an individual identity all our own;. we have a present sense of good and evil, of a right and a wrong. ." Again: "Assent on reasonings not demonstrative is too widely recognized an act to be irrational, unless man's nature is irrational, too familiar to the prudent and clear minded to be an infirmity or an extravagance." Of German philosophers who have treated this topic, Germar, Fechner, and Ulrici may be consulted.The first limits belief to a conscious assent arising from fact; that is, an assent given without consciousness of its causes or grounds.Later he modified this opinion, and, while retaining the essentially volitional and emotional character, or tendency, as causes, relegated the act of belief itself to the intellectual part of man's nature. J., whose admirable treatment of the whole subject ought to be consulted, advances an acute criticism of Dr. He points out A not inconsiderable part of the "Grammar of Assent" is concerned with this subject, though hardly dealing with the problem on the foregoing lines.In his treatment of "Simple Assent", and especially in sections 4 and 5 of Chapter iv, Par. He calls the notional assent that we give to first principles presumption.

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And these truths have necessary validity on account of the requirements of that moral nature. We are accustomed to assent to propositions that we cannot be said to know, on account of many different causes.

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