LOGIC > EMPIRICISM
since this is mises.org:
Experience is always experience of past happenings. It refers to what has been and is no longer, to events sunk forever in the flux of time.
The awareness of regularity in the concatenation and sequence of many phenomena does not affect this reference of experience to something that occurred once in the past at a definite place and time under the circumstances prevailing there and then. The cognition of regularity too refers exclusively to past events. The most experience can teach us is: in all cases observed in the past there was an ascertainable regularity.
From time immemorial all men of all races and civilizations have taken it for granted that the regularity observed in the past will also prevail in the future. The category of causality and the idea that natural events will in the future follow the same pattern they showed in the past are fundamental principles of human thought as well as of human action. Our material civilization is the product of conduct guided by them. Any doubt concerning their validity within the sphere of past human action is dispelled by the results of technological designing. History teaches us irrefutably that our forefathers and we ourselves up to this very moment have acted wisely in adopting them. They are true in the sense that pragmatism attaches to the concept of truth. They work, or, more precisely, they have worked in the past.
Leaving aside the problem of causality with its metaphysical implications, we have to realize that the natural sciences are based entirely on the assumption that a regular conjunction of phenomena prevails in the realm they investigate. They do not search merely for frequent conjunction but for a regularity that prevailed without exception in all cases observed in the past and is expected to prevail in the same way in all cases to be observed in the future. Where they can discover only a frequent conjunction-as is often the case in biology, for example-they assume that it is solely the inadequacy of our methods of inquiry that prevents us temporarily from discovering strict regularity.
The two concepts of invariable and of frequent conjunction must not be confused. In referring to invariable conjunction people mean that no deviation from the regular pattern-the law-of conjunction has ever been observed and that they are certain, as far as men can be certain about anything, that no such deviation is possible and will ever happen. The best elucidation of the idea of inexorable regularity in the concatenation of natural phenomena is provided by the concept of miracles. A miraculous event is something that simply cannot happen in the normal course of world affairs as we know it, because its happening could not be accounted for by the laws of nature. If nonetheless the occurrence of such an event is reported, two different interpretations are provided, both of which, however, fully agree in taking for granted tile inexorability of the laws of nature. The devout say: “This could not happen in the normal course of affairs. It came to pass only because the Lord has the power to act without being restricted by the laws of nature. It is an event incomprehensible and inexplicable for the human mind, it is a mystery, a miracle.” The rationalists say: “It could not happen and therefore it did not happen. The reporters were either liars or victims of a delusion.” If the concept of laws of nature were to mean not inexorable regularity but merely frequent connection, the notion of miracles would never have been conceived. One would simply say: A is frequently followed by B, but in some instances this effect failed to appear.
Nobody says that stones thrown into the air at an angle of 45 degrees will frequently fall down to earth or that a human limb lost by an accident frequently does not grow again. All our thinking and all our actions are guided by the knowledge that in such cases we are not faced with frequent repetition of the same connection, but with regular repetition.
Ludwig von Mises, Theory and History

