 One of Hume’s great claims to fame is his articulation of what has come to be known as the “problem of induction”, or, to use language closer to Hume’s: the problematic status of inferences. An informal way to express his insight is that no claim to knowledge of matters of fact ought to be thought of as definitive because in all of our inductive reasoning (or inferences) we presuppose that the future will be the same as the past. But we can never be certain that the future will be the same as the past because the evidence for the assumption is based on the uniformity of nature in the past. The uniformity of nature is presupposed in our knowledge, but our belief in it cannot be secured by reason. Infamously, Hume claimed the source of the belief is not reason but habit and our confidence in it is derived from instinct (see Millican 1995). While there is ongoing scholarly debate over the extent of Hume’s skepticism that follows from this insight, it is less controversial that for Hume knowledge of matters of fact, whatever its ultimate status in Hume’s thought, is always tentative, subject to revision. This is known as fallibilism. While Hume’s argument appears unique to him (although elements of it are prefigured in Berkeley and the Dutch Newtonian, Willem ’s Gravesande), the position is anticipated by Newton.