Problem of induction facts for kids

"Black swan problem" redirects here. For the theory of response to surprise events, see Black swan theory.

Usually inferred from repeated observations: "The sun always rises in the east."

Usually not inferred from repeated observations: "When someone dies, it's never me."

First formulated by David Hume, the problem of induction questions our reasons for believing that the future will resemble the past, or more broadly it questions predictions about unobserved things based on previous observations. This inference from the observed to the unobserved is known as "inductive inferences", and Hume, while acknowledging that everyone does and must make such inferences, argued that there is no non-circular way to justify them, thereby undermining one of the Enlightenment pillars of rationality.

While David Hume is credited with raising the issue in Western analytic philosophy in the 18th century, the Pyrrhonist school of Hellenistic philosophy and the Cārvāka school of ancient Indian philosophy had expressed skepticism about inductive justification long prior to that.

The traditional inductivist view is that all claimed empirical laws, either in everyday life or through the scientific method, can be justified through some form of reasoning. The problem is that many philosophers tried to find such a justification but their proposals were not accepted by others. Identifying the inductivist view as the scientific view, C. D. Broad once said that induction is "the glory of science and the scandal of philosophy". In contrast, Karl Popper's critical rationalism claimed that inductive justifications are never used in science and proposed instead that science is based on the procedure of conjecturing hypotheses, deductively calculating consequences, and then empirically attempting to falsify them.

Formulation of the problem
See also

Formulation of the problem

In inductive reasoning, one makes a series of observations and infers a new claim based on them. For instance, from a series of observations that a woman walks her dog by the market at 8 am on Monday, it seems valid to infer that next Monday she will do the same, or that, in general, the woman walks her dog by the market every Monday. That next Monday the woman walks by the market merely adds to the series of observations, but it does not prove she will walk by the market every Monday. First of all, it is not certain, regardless of the number of observations, that the woman always walks by the market at 8 am on Monday. In fact, David Hume even argued that we cannot claim it is "more probable", since this still requires the assumption that the past predicts the future.

Second, the observations themselves do not establish the validity of inductive reasoning, except inductively. Bertrand Russell illustrated this point in The Problems of Philosophy:

Domestic animals expect food when they see the person who usually feeds them. We know that all these rather crude expectations of uniformity are liable to be misleading. The man who has fed the chicken every day throughout its life at last wrings its neck instead, showing that more refined views as to the uniformity of nature would have been useful to the chicken.

Ancient and early modern origins

Pyrrhonism

The works of the Pyrrhonist philosopher Sextus Empiricus contain the oldest surviving questioning of the validity of inductive reasoning. He wrote:

It is also easy, I consider, to set aside the method of induction. For, when they propose to establish the universal from the particulars by means of induction, they will effect this by a review either of all or of some of the particular instances. But if they review some, the induction will be insecure, since some of the particulars omitted in the induction may contravene the universal; while if they are to review all, they will be toiling at the impossible, since the particulars are infinite and indefinite. Thus on both grounds, as I think, the consequence is that induction is invalidated.

The focus upon the gap between the premises and conclusion present in the above passage appears different from Hume's focus upon the circular reasoning of induction. However, Weintraub claims in The Philosophical Quarterly that although Sextus's approach to the problem appears different, Hume's approach was actually an application of another argument raised by Sextus:

Those who claim for themselves to judge the truth are bound to possess a criterion of truth. This criterion, then, either is without a judge's approval or has been approved. But if it is without approval, whence comes it that it is truthworthy? For no matter of dispute is to be trusted without judging. And, if it has been approved, that which approves it, in turn, either has been approved or has not been approved, and so on ad infinitum.

Although the criterion argument applies to both deduction and induction, Weintraub believes that Sextus's argument "is precisely the strategy Hume invokes against induction: it cannot be justified, because the purported justification, being inductive, is circular." She concludes that "Hume's most important legacy is the supposition that the justification of induction is not analogous to that of deduction." She ends with a discussion of Hume's implicit sanction of the validity of deduction, which Hume describes as intuitive in a manner analogous to modern foundationalism.

Indian philosophy

The Cārvāka, a materialist and skeptic school of Indian philosophy, used the problem of induction to point out the flaws in using inference as a way to gain valid knowledge. They held that since inference needed an invariable connection between the middle term and the predicate, and further, that since there was no way to establish this invariable connection, that the efficacy of inference as a means of valid knowledge could never be stated.

The 9th century Indian skeptic, Jayarasi Bhatta, also made an attack on inference, along with all means of knowledge, and showed by a type of reductio argument that there was no way to conclude universal relations from the observation of particular instances.

Medieval philosophy

Medieval writers such as al-Ghazali and William of Ockham connected the problem with God's absolute power, asking how we can be certain that the world will continue behaving as expected when God could at any moment miraculously cause the opposite. Duns Scotus, however, argued that inductive inference from a finite number of particulars to a universal generalization was justified by "a proposition reposing in the soul, 'Whatever occurs in a great many instances by a cause that is not free, is the natural effect of that cause.'" Some 17th-century Jesuits argued that although God could create the end of the world at any moment, it was necessarily a rare event and hence our confidence that it would not happen very soon was largely justified.

David Hume

David Hume, a Scottish thinker of the Enlightenment era, is the philosopher most often associated with induction. His formulation of the problem of induction can be found in An Enquiry concerning Human Understanding, §4. Here, Hume introduces his famous distinction between "relations of ideas" and "matters of fact." Relations of ideas are propositions which can be derived from deductive logic, which can be found in fields such as geometry and algebra. Matters of fact, meanwhile, are not verified through the workings of deductive logic but by experience. Specifically, matters of fact are established by making an inference about causes and effects from repeatedly observed experience. While relations of ideas are supported by reason alone, matters of fact must rely on the connection of a cause and effect through experience. Causes of effects cannot be linked through a priori reasoning, but by positing a "necessary connection" that depends on the "uniformity of nature."

Hume situates his introduction to the problem of induction in A Treatise of Human Nature within his larger discussion on the nature of causes and effects (Book I, Part III, Section VI). He writes that reasoning alone cannot establish the grounds of causation. Instead, the human mind imputes causation to phenomena after repeatedly observing a connection between two objects. For Hume, establishing the link between causes and effects relies not on reasoning alone, but the observation of "constant conjunction" throughout one's sensory experience. From this discussion, Hume goes on to present his formulation of the problem of induction in A Treatise of Human Nature, writing "there can be no demonstrative arguments to prove, that those instances, of which we have had no experience, resemble those, of which we have had experience."

In other words, the problem of induction can be framed in the following way: we cannot apply a conclusion about a particular set of observations to a more general set of observations. While deductive logic allows one to arrive at a conclusion with certainty, inductive logic can only provide a conclusion that is probably true. It is mistaken to frame the difference between deductive and inductive logic as one between general to specific reasoning and specific to general reasoning. This is a common misperception about the difference between inductive and deductive thinking. According to the literal standards of logic, deductive reasoning arrives at certain conclusions while inductive reasoning arrives at probable conclusions. Hume's treatment of induction helps to establish the grounds for probability, as he writes in A Treatise of Human Nature that "probability is founded on the presumption of a resemblance betwixt those objects, of which we have had experience, and those, of which we have had none" (Book I, Part III, Section VI).

Therefore, Hume establishes induction as the very grounds for attributing causation. There might be many effects which stem from a single cause. Over repeated observation, one establishes that a certain set of effects are linked to a certain set of causes. However, the future resemblance of these connections to connections observed in the past depends on induction. Induction allows one to conclude that "Effect A2" was caused by "Cause A2" because a connection between "Effect A1" and "Cause A1" was observed repeatedly in the past. Given that reason alone can not be sufficient to establish the grounds of induction, Hume implies that induction must be accomplished through imagination. One does not make an inductive reference through a priori reasoning, but through an imaginative step automatically taken by the mind.

Hume does not challenge that induction is performed by the human mind automatically, but rather hopes to show more clearly how much human inference depends on inductive—not a priori—reasoning. He does not deny future uses of induction, but shows that it is distinct from deductive reasoning, helps to ground causation, and wants to inquire more deeply into its validity. Hume offers no solution to the problem of induction himself. He prompts other thinkers and logicians to argue for the validity of induction as an ongoing dilemma for philosophy. A key issue with establishing the validity of induction is that one is tempted to use an inductive inference as a form of justification itself. This is because people commonly justify the validity of induction by pointing to the many instances in the past when induction proved to be accurate. For example, one might argue that it is valid to use inductive inference in the future because this type of reasoning has yielded accurate results in the past. However, this argument relies on an inductive premise itself—that past observations of induction being valid will mean that future observations of induction will also be valid. Thus, many solutions to the problem of induction tend to be circular.

Nelson Goodman's new riddle of induction

Main page: New riddle of induction

Nelson Goodman's Fact, Fiction, and Forecast presented a different description of the problem of induction in the chapter entitled "The New Riddle of Induction". Goodman proposed the new predicate "grue". Something is grue if and only if it has been (or will be, according to a scientific, general hypothesis) observed to be green before a certain time t, and blue if observed after that time. The "new" problem of induction is, since all emeralds we have ever seen are both green and grue, why do we suppose that after time t we will find green but not grue emeralds? The problem here raised is that two different inductions will be true and false under the same conditions. In other words:

Given the observations of a lot of green emeralds, someone using a common language will inductively infer that all emeralds are green (therefore, he will believe that any emerald he will ever find will be green, even after time t).
Given the same set of observations of green emeralds, someone using the predicate "grue" will inductively infer that all emeralds, which will be observed after t, will be blue, despite the fact that he observed only green emeralds so far.

One could argue, using Occam's Razor, that greenness is more likely than grueness because the concept of grueness is more complex than that of greenness. Goodman, however, points out that the predicate "grue" only appears more complex than the predicate "green" because we have defined grue in terms of blue and green. If we had always been brought up to think in terms of "grue" and "bleen" (where bleen is blue before time t, and green thereafter), we would intuitively consider "green" to be a crazy and complicated predicate. Goodman believed that which scientific hypotheses we favour depend on which predicates are "entrenched" in our language.

W. V. O. Quine offers a practical solution to this problem by making the metaphysical claim that only predicates that identify a "natural kind" (i.e. a real property of real things) can be legitimately used in a scientific hypothesis. R. Bhaskar also offers a practical solution to the problem. He argues that the problem of induction only arises if we deny the possibility of a reason for the predicate, located in the enduring nature of something. For example, we know that all emeralds are green, not because we have only ever seen green emeralds, but because the chemical make-up of emeralds insists that they must be green. If we were to change that structure, they would not be green. For instance, emeralds are a kind of green beryl, made green by trace amounts of chromium and sometimes vanadium. Without these trace elements, the gems would be colourless.