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"This sentiment is essential to the formation of a truly philosophic mind, especially in moral investigations. It produces the desire of discovering truth, the tact of recognizing it when discovered, and that perfect reliance on its invincible supremacy, which give at once dignity and peace to the mind.

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Repentance, remorse, a sense of guilt, and demerit, are consequences of this faculty, when the actions have been in opposition to its dictates. It is a mistake, however, to suppose, that great criminals are punished by the accusations of conscience; for this organ is generally deficient in men who have devoted their lives to crime, and, in consequence, they are strangers to the sentiment of remorse.”

Conscientiousness is greatly dependent upon the higher organs of intellect. It is by means of reflection that we are enabled to understand our relations to others, and Conscientiousness is affected according to the view which the intellect takes of a subject. If a person is so deficient in the intellectual organs that he is incapable of understanding his duty, Conscientiousness alone will not guide him right. It only gives the disposition to do justice, and not the ability to ascertain what constitutes it. It is only by means of the intellect that we know any thing. After the intellect has acquired a knowledge of all the facts in a case, which affect the rights of God or man, Conscientiousness inspires the mind with a desire to act according to justice, and respect those rights. Sometimes we see persons who, like Lord Bacon, know very well what is required of them, but are little disposed to perform it: and again we see others, who have a strong desire to do their duty, but are deplorably ignorant of it, and "need that some one should teach" them. When I visited the state prison at Auburn, N. Y. in company with several of my class, I called their attention to the general deficiency of Conscientiousness among

the convicts; it was in some instances so striking as to be perceptible by all of us at the distance of several rods. These unhappy men had been confined for violating the rights of others, and it might well have been expected that they would be deficient in Conscientiousness.

Conscientiousness is intimately related to Firmness. It is highly important that those who are determined to pursue a particular course, during a great length of time, which greatly affects society, should pursue a correct course. Conscientiousness is therefore superadded to Firmness to modify its effects, just as Approbativeness is superadded to Imperativeness: nothing will change the course of a stubborn man so quick, if he has this organ large, as a conviction that he is in the wrong; and on the other hand, nothing gives so much activity to Firmness, as a consciousness that our cause is just. Without Firmness, Conscientiousness is in great danger of being overcome. The virtuous resolves which Conscientiousness makes in the absence of temptation, need Firmness to carry them through under trying circumstances. Neither Firmness nor Conscientiousness can act effectually, unless they act together; and in the brain their convolutions are apparently mere continuations of each other.

It has frequently been urged as an objection to phrenology, that if men commit crimes on account of a deficiency of Conscientiousness, it is unjust to punish them; and therefore they should be set at liberty. But whatever may be the cause that prompts men to violate the rights of others, society is certainly justified in protecting itself from their outrages, whether they are idiots, criminals, or insane: and any criminal code that has for its object the safety of society and the improvement of the offender, will be in accordance with phrenological principles. I must confess, however, that nothing can be found in phrenology to justify unne

cessary punishment. The safety of society renders it necessary that criminals should be deprived of the liberty which they have abused, and so guarded that they can do no more mischief to their fellow men; but any farther proceedings against them should be intended for their reformation and improvement. Society has no right to punish any one for revenge, or merely for an example to others. I am aware, that throughout the world the most severe inflictions are excused on the ground that they frighten others; and in some countries the most horrid cruelties are perpetrated, under the sanction of this principle. But, in the name of humanity, does not the history of man furnish already a sufficient number of examples of the consequences of iniquity? Is it necessary to keep continually before the community the example of several thousand individuals in misery, for the purpose of warning others? Does the history of the past prove that severity is the best preventive of crime? Has society any right to protect itself by such barbarous and unmerciful means as those now in use, when milder means may be made equally effective? I confidently believe, that when the sublime principles of phrenology are universally understood, the present criminal laws and criminal discipline, will undergo an important change; and the convict, instead of being treated like a beast of prey, will be managed like a moral patient. Instead of being considered a fit object for the exercise of unnecessary severity, he will be pitied as the most unhappy of mankind, and a remedy applied, adapted to the nature of the disease. While he will be secured, and every means taken to prevent him from repeating his crimes, every means will also be taken to render his situation as happy as circumstances will permit; and to restore him again to society, better qualified and disposed to respect the rights of others. According to the present system, all the state prison convicts are treated

alike, whatever may have been their offences; no allowance is made for the differences in their organization, education, or degree of intellect. Whatever may be the moral disease

with which they are affected, the same remedy (severity) is applied indiscriminately to all: the consequence is, that they leave the prison in as bad, and even a worse state of mind than they entered: they are let loose again upon society-again they commit crimes-and are again incarcerated, and punished still more severely, with the same effect. In this way both the great objects of criminal jurisprudence are defeated: for neither is society protected, nor is the individual in any way improved.

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Every one is aware that there is a great difference among men in regard to the ability to resist temptation; some, like Samuel Adams, and Washington, have so much Firmness and Conscientiousness as to be able to resist with

ease, and to treat with contempt, all inducements to swerve from the path of duty: while others, like Lord Bacon, Benedict Arnold, and Americus Vespucius, although possessing superior talents, fall easy victims to temptation. The portrait of Americus shows him to have been deficient in both Firmness and Conscientiousness; which accounts for the deception by which he succeeded in giving his name to the New World. Adams, on the other hand, was proof against the most tempting offers of the British crown; and, after listening to the threats and promises which the messenger was authorized to make, "assuming a determined manner, he replied: 'I trust I have long since made my peace with the King of kings; and no personal consideration shall induce me to abandon the righteous cause of my country. Tell Governor Gage, it is the advice of Samuel Adams to him, no longer to insult the feelings of an exasperated people." "

The great respect which beavers manifest for each other's rights, and the fact that they never pilfer from one another, cannot easily be accounted for, without supposing that they have some Conscientiousness.

CONFORMING GROUP.

9TH. SUBMISSIVENESS, OR REVERENCE.

You shall be as a father to my youth;

My voice shall sound as you do prompt mine ear,
And I will stoop and humble my intents

To your well practis'd, wise directions.-Shakespeare.

This is the propensity to submit to the authority of those who are acknowledged to be superior; and was evidently

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