ALLEGED TENDENCIES OF A BELIEF IN THE INDEPENDENT
NATURE OF MIND.
"It is equally apparent that the belief of the distinct and independent nature of mind incites us to act rightly from principle; to relieve distress, to repel aggression, and defend those who are incapable of protecting themselves; to practise and extol whatever is virtuous, excellent, and honourable; to shun and condemn whatever is vicious and base, regardless also of our own personal feelings and interests when put in competition with our duty[55]."
OF PHRENOLOGY.
"There is nothing in the assertions of Drs. Gall and Spurzheim contradictory to the results of general observation and experience. It is admitted that the superior intellectual faculties can and ought to control the inferior propensities. It is admitted that we possess organs, which, nevertheless, may be inactive from general torpor or want of education. General observation and experience proclaim that susceptibility is the chief incentive to action, that it is the source of genius; and that the character of the man greatly depends on his education and habits. We educate our faculties; what is at first accomplished with difficulty, by repetition is easily performed, and becomes more perfect and established by habit. Trains of perceptions and thoughts also become firmly concentrated, and occur in succession. Even our feelings undergo the same kind of education and establishment. Casual feelings of goodwill by repetition strengthen and produce lasting friendships; whilst trivial sensations of disgust, in like manner, may occasion inveterate hatred."
ON THE SAME.
"Should the result of our general inquiries, or attention to the subjects proposed to us by Drs. Gall and Spurzheim, induce us to believe that the peculiarities of our feelings and faculties were the effects of variety of excitement, transmitted through a diversity of organization, they would tend to produce mutual forbearance and toleration. We should perceive how nearly impossible it must be that any persons should think and feel exactly alike upon any subject. We should not arrogantly pride ourselves on our own virtue and knowledge, nor condemn the errors and weakness of others, since they may depend upon causes which we can neither produce nor readily counteract. The path of virtue is plain and direct, and its object distinctly before us; so that no one can miss either, who has resolution enough never to lose sight of them, by adverting to advantages and allurements with which he may be presented on the one hand, or the menacings with which he may be assailed on the other. Yet no one, judging from his own feelings and powers, can be aware of the kind and degree of temptation or terror, or the seeming incapacity to resist them, which may have induced others to deviate. Now, though from the foregoing considerations I am pleased with the speculations of Drs. Gall and Spurzheim, I am quite incompetent to give any opinion as to the probability of what they have suggested; because I see no mode by which we can with propriety admit or reject their assertions, except by pursuing the same course of investigations which they themselves have followed; a task of great labour and difficulty, and one which, for various reasons, I should feel great repugnance to undertake[56]."
Abernethy used to like very well to talk with Spurzheim, who resided for some time in this country. One day, Abernethy, half-seriously, half-humorously said to Spurzheim: "Well, Doctor, where do you place the organ of common sense?" Spurzheim's reply certainly sustained the coincidence of phrenological deductions with those of experience. "There is no organ," said he, "for common sense, but it depends on the equilibrium of the other organs."