Gall is always talking about observation, and he was indeed, as an observer, full of ingenuity. But, in order to follow out an observation, it must be traced to the very end, and we must accept all that it yields to our research; and observation every where gives, and shows every where, and above all things else, the unity of the understanding, the unity of the me.
Gall’s philosophy consists only in transmuting into a particular understanding each separate mode[35] of the understanding, properly so called.
Descartes had already said, “There are in us as many faculties as there are truths to be known.... But I do not think that any useful application can be made of this way of thinking; and it seems to me rather more likely to be mischievous, by giving to the ignorant occasion for imagining an equal number of little entities in the soul.”[36]
It may well be supposed that Gall, who in the word understanding sees nothing but an abstract word, expressive of the sum of our intellectual faculties, would also, in the word will, perceive nothing more than an abstract word, expressing the sum of our moral faculties.
He had given a definition of reason: “The result of the simultaneous action of all the intellectual faculties.”[37] In the same way he defined will to be “the result of the simultaneous action of the superior intellectual faculties.”[38] But Gall always deceives himself; for reason and will are not results—they are powers, and primary powers of thought.
Gall, in a manner equally singular, defines moral liberty or free will.
“Moral liberty,” says he, “is nothing more than the faculty of being determined, and of determining under motive.”[39] Not so: liberty is precisely the power to determine against all motive. Locke well defined liberty as power: to be determined, is to allow one’s self to be determined—that is, to obey.
Gall says again, “Unlimited liberty supposes not only that man governs himself independently of all law, but that he is the creator of his own nature.”[40] Not at all; it supposes that he may have choice—and in fact he does choose.
Lastly, Gall says, “A phenomenon such as that of absolute liberty, would be a phenomenon occurring without any cause whatever.”[41] Why without cause? The cause is in the power of choosing—and this power is a fact.