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soul; and to found a system of society in which it has no place is to run counter to Nature, and to despise the lessons of experience contained in the history of the world. Hope and Veneration give a tendency to faith and obedience; and, when Mr Owen commences his new establishment, he will probably discover that these faculties may be of essential service in carrying even his own plans into execution. If he should propose to the community the adoption of any arrangement attended with the sacrifice of a little temporary comfort or convenience, but calculated to produce distant benefits more than equivalent to the immediate evil, he may prove this probability of future good in the way of demonstration to those individuals who have large intellectual organs, and who, in consequence, are capable of tracing the links in a long chain of causation; but to gain the acquiescence of the narrow-minded, short-sighted, and, at the same time, self-confident, among his people (and such will exist even in the new establishment), he will be compelled to call in the aid of muchderided faith, and ask them to believe on his word what they cannot see with their own eyes, and to submit to his ordinations with respectful humility, trusting that the result will correspond to his anticipations, and amply repay them for the temporary sacrifice of their self-love to the public advantage.

IDEALITY has been amply exercised in devising the new system; for it is intended to exhibit altogether the beau ideal of human associations. We proceed, therefore, to CONSCIENTIOUSNESS, or the faculty which gives the natural sentiment of justice. The use of this feeling is exceedingly obvious and important in human nature, as it appears to the phrenologist. Man is actuated by numerous animal propensities, all struggling for indulgence, and among them in particular are Self-esteem and Acquisitiveness, prompting individuals to prefer their private interests to those of the community. The faculty of justice curbs the excesses of all

• Until ocular demonstration be given.-O.

our desires, and enforces the dictates of Adhesiveness, Benevolence, and Veneration. Hence the very existence of a sentiment, whose office it is to hold the balance betwixt meum et tuum, indicates the intention of Nature that the human being should possess individual rights and private property, while it points out with equal clearness that he is destined to flourish in society. If his whole desires had centered in the public good, the only struggle would have been, who should accomplish most for the general advantage; if they had all been selfish, man would have lived in solitude and owed no duties to his fellows; and, in either case, justice would have been superfluous. Now, Mr Owen, in instituting community of property and equality of rank, contemplates the submerging of justice in benevolence, or placing man in circumstances in which this faculty will have no duties to perform. It appears to us, that, if Nature had intended the human race for such a condition, the sentiment would not have been planted in the mind.

In the new establishment, ample provision is intended to be made for the exercise of the whole Intellectual powers; and on this head we have nothing to object to Mr Owen.

We have seen Mr Owen, and been permitted to examine his head, and are assured that we give no offence in stating, that to us it affords a key to his whole views. The organ of Philoprogenitiveness, for example, is only moderately developed in his head, and inferior in size to Benevolence; and he in fact told us that he feels almost as much interest in the well-being and well-doing of the four hundred children attending his schools, as he does in that of his own. We know that he makes a kind and indulgent parent; but the feeling displayed on his part is that of friendship rather than that instinctive sympathy and ardent affection which spring from a powerful Philoprogenitiveness. He maintains that anger is not a natural emotion;* and his Destructiveness is not large. He conceives individual property to be an institution which retards the creation and diminishes the enjoyment of wealth,

• His own words are, that anger is "a feeling that will not be produced in man when children shall be trained from infancy without punishment, and

and is highly injurious to good morals; and his Acquisitiveness is moderate. He regards the tendency to Concealment (legitimately employed in suppressing improper thoughts and desires), and also Fear, as consequences of ignorant treatment of youth; and, in his own head, the organs of Secretiveness and Cautiousness are not largely developed. On the other hand, he relies on the Love of Approbation as a lever adequate to move the whole human race in any direction; and in himself the organ of this sentiment is decidedly large, as is also that of Benevolence. In the Intellectual region the Knowing organs are well developed; and in his present institution ample gratification for these faculties is provided in maps, pictures, objects of natural history, music, &c. Indeed, ideas of things which exist are represented as constituting the whole of certain knowledge. The organs of Causality, however, are decidedly deficient; and hence the small figure, that ideas of relation which have a real, although not a corporeal existence, make in all his views. Hence also, the blindness to Causation which is found in all his works, and that peculiarity of his written compositions of propounding statements and assertions without adequate connecting links, and nevertheless representing the whole as a chain of demonstrative reasoning. To us his writings appear as a collection of isolated and often contradictory propositions, when to himself they appear the closest logical deductions. He views the human mind through the Knowing faculties, and sees it as a "passive compound," while a person endowed with Causality in an adequate degree intuitively perceives it to consist of a combination of active energies which may be regulated, but not extirpated or fashioned entirely according to our will. The organs of Hope, Veneration, and Conscientiousness are well developed, and Firmness is decidedly large; and most sincerely do we acknowledge the purity, disinterestedness, and excellence of the motives by which he is actuat

taught to understand the general principles and detail of the formation of the human character."

• Mr Owen now adds,—“ Formed by training and education to become active in one direction or another."

ed, and bear testimony that he has done much good at New Lanark, and set a valuable example in education to society at large. He possesses the elements of a practical, although not of a speculative or philosophical understanding; and, under the direction of good feeling, acts right in a great many instances where he reasons wrong. His possession of a well-developed organ of Veneration has been objected to us, seeing that he is not greatly disposed in favour of religion. Every phrenologist knows that this faculty gives the feeling of deference and respect in general, and that religion is only one of the ways in which it may be manifested. If his Causality had been large, it would more probably have taken that direction. We have not enjoyed sufficient opportunities of observing the private life of Mr Owen to be able to point out its influence on his habitual feelings, farther than that it shews itself in a respectful deference which characterizes his general deportment in society. Were this organ small in Mr Qwen's head, the other organs remaining the same, there would be more vivid and less amiable manifestations of Self-esteem, Firmness, and Love of Approbation.

Having thus considered the new arrangements as they are calculated to affect the various primitive faculties of the mind, and accounted for their rise by the peculiar constitution of Mr Owen's mind, we should proceed to discuss the proof which he adduces in support of the paramount effect of circumstances in controlling, modifying, or extirpating these powers. The proof to which he refers, is the history of every tribe and nation, ancient and modern. But the discussion of these topics, together with the statement of our own views of the most eligible mode of improving the condition of the human race, must be postponed till our next Number.

• Mr Owen says,-" Of what he considers error in religion."

The notes on the three last pages are from the pen of Mr Owen; the other pages he has not seen, but the notes on them are written by one of his most intelligent disciples.

ARTICLE VI.

BURKE, FOX, AND PITT,

To the Editor of the Phrenological Journal.

SIR,-I shall make no apology for offering to your notice the following brief, and, I doubt, imperfect sketch of the characters of three of the most eminent men which modern times have produced, explained according to the principles of phrenology. Although their names are necessarily connected with political recollections, I shall allude to them without a spark of feeling of a political tendency; having no reason for choosing them as the subjects of consideration, except that the conspicuous part they acted in public life has rendered the more prominent points in each universally known and understood. I mean those three unrivalled orators and distinguished statesmen, the glory of English eloquence, Burke, Fox, and Pitt.

I shall begin with Mr Burke,-and both from what we know of the talents he evinced, and from a mask of his forehead in the collection of the Phrenological Society, I should be inclined to say, that he probably possessed a greater va riety of intellectual power; or, to speak phrenologically, that in him the intellectual organs were more equally developed than in either of the other two illustrious persons. The mask shews nearly an equal proportion both of the knowing and reflecting organs, and of those leading to a taste in the fine arts. Comparison, Causality, Wit, and Ideality, are all large, and nearly in equal proportion, and Language is particularly large. In a bust, of which the society also possesses a copy, there appears the same fine and equable development both of sentiments and propensities. We cannot, however, trust. to this as being perfectly correct; as we know that statuaries, though they may give the general form of the head, seldom pay any attention to particular developments. From his writings, however, and various traits of character exhibited

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