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which my classification is based. Mr. Bell asserts that the cerebellum contains the elements of the whole posterior column of the spinal cord; but no phrenologist will agree with him, since we have abundant evidence that the cerebellum is but the single organ of Amativeness, and it is not therefore reasonable that the third part of the spinal cord and all the nerves of sensation are related to this single propensity only.

5. Each hemisphere has a great lateral ventricle, and this ventricle presents an appearance which has been denominated tri-cornes, or three horns, anterior, middle, and posterior.

6. There are three commissures at the base of the brain, which Spurzheim called the true commissures-the anterior, middle and posterior.

There is no other phrenological principle which is supported by so many anatomical facts, and I cannot but hope that its discovery will serve to render phrenology more acceptable and useful to medical and scientific men, simplifying as it does the knowledge of the brain and nervous system.

SECOND. The natural history of animals is all in harmony with this classification.

1. The three powers, viz. Alimentiveness, Amativeness, and Individuality, which constitute the foundation of the three classes, are manifested by all animals. No animal, however low in the scale of beings, is destitute of these three; even the vegetable kingdom may be said to possess Alimentiveness and Amativeness; every vegetable instinctively disposes its limbs and roots in such a manner as to obtain nourishment, and propagate its species. If we pass to those animals that are but one degree above the vegetable, we shall find them manifesting Individuality in addition. They not only endeavour to obtain nourishment and propagate their species, but they also recognize the existence of those

surrounding objects which are adapted to their propensities. 2. The organs of these three powers are found at the very base of the brain:

Amativeness, at the lowest posterior,

Alimentiveness, at the lowest middle, and

Individuality, in the centre of the lowest front part of the

brain.

The powers of the mind are divided into two grand orders,

1.-PROPENSITIES,

or blind impulses, which are the causes of all actions.

II. INTELLECTUAL FACULTIES,

that acquire knowledge and point out the means by which the propensities may be gratified. If we had no propensities we should do nothing; and if we had no intellectual faculties we should know nothing; in proportion to the number of propensities the actions of animals are complicated: in proportion to the size of their organs their actions are powerful: in proportion to the number of the intellectual faculties, the knowledge of animals is various, and the thoughts complicated; and in proportion to the size of their organs, the amount of knowledge will be greater, and the thoughts more correct.

In the Intellectual Class, if we commence at Individuality, we find it manifested by the very lowest animals; and if we then proceed upwards, according to the numbering of the bust, we shall perceive that the organs rise and expand out of each other in a manner strictly agreeing with the progressive intelligence of animals; Causality, the highest of this class, being manifested in a vigorous and efficient man

ner only by man, the very highest and most complicated of organized beings.

The propensities are divided into
Ipseals, or Self-Relatives, and

Socials, or Society-Relatives.

The Ipseals produce those actions only, which have for their object the nourishment, protection, improvement and happiness of the individual.

The Socials originate those actions only, which have for their object the production, the establishment, and the government of society, and conformity to its useful regulations.

In the Ipseal Class, if we commence at Alimentiveness, we see it manifested by all organized beings; if we proceed upward, according to the numbering of the bust, we find the first and second ranges of Ipseals manifested by the lower classes of animals; the third range is manifested only by the higher and more sagacious animals; and the fourth range is fully manifested only by man, and in his brain only is it found fully developed.

In the Social Class, if we commence at Amativeness, we also find this manifested by all organized nature, both vegetable and animal. If we proceed upward and forward according to the numbers on the bust, until we arrive at Credenciveness, we shall trace the progress of society, from its very lowest stage in vegetable life, up through every grade of animals, to its highest perfection in the most polished circles of human society.

The history of the phrenological organs, therefore, when properly arranged, contains within itself the history of all animated nature.

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TECHNICAL TERMS.

Every new and progressive science, necessarily labours under the disadvantages which result from a change of its technical terms; and although all innovations in this respect encounter more or less opposition, yet, if they are real improvements, the public finally gives them a triumphant reception.

Every science also furnishes evidence of the necessity of limiting the terms used, with as much precision and accuracy as possible; there is nothing in works of science that contribute more to confusion than using as synonymous, words and expressions which have very different significations; or using technical terms in a vague and indefinite manner. In polite literature, a latitude of expression and an ambiguity of meaning, may be of trifling consequence, but in works of science, nothing is more seriously injurious.

When explaining the organs, I shall give the reasons for any alterations that are introduced in their names; but it is necessary to define in this place, some of the more general terms which are frequently used unphilosophically. ORGAN, when applied to this subject, means an instrument

formed by nature and adapted to perform a useful office. ORGANIZED, signifies that a thing is composed of organs; thus vegetables and animals are said to be organized, and all other things unorganized.

FUNCTION, is the proper action, or office of an organ.
ANATOMY, explains the structure of organs.
PHYSIOLOGY, explains the functions of organs.
PATHOLOGY, explains the disease of organs.

POWER, is used synonymously with function; thus we say, "the powers of the mind," meaning the functions of the organs of mind. I apply the term power to all the organs.

FACULTY, has been generally adopted by phrenologists as synonymous with power and function; thus we say "the faculties of the mind," "the faculty of an organ," &c. but I prefer using the word power in this general manner. In this work I apply the term faculty only to the intellectual organs. A person may have a faculty to do a thing and not have any propensity or inclination to do it ; or he may have the propensity without the faculty. When we consider that the faculty or ability of performing any operation, depends upon the intellectual organs, and the inclination to perform it upon the blind propensities, we shall see the impropriety of applying the term faculty to the propensities. It is undoubtedly true that a propensity may contribute to produce a faculty of constructing, or acquiring, or imitating; but it does so only by keeping the attention of the intellectuals directed to the subject. PROPENSITY, is a blind impulse to action; I apply this term to the functions of all the organs of mind, except the intellectuals. Spurzheim denominates the propensities "affective faculties," and divides them into

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Animal Propensities,

Inferior Sentiments, and
Superior Sentiments.

"He applies," says Mr. Combe, "the name, propensities to indicate internal impulses, which invite only to certain actions; and sentiments, designate other feelings, not limited to inclination alone, but which have an emotion of a peculiar kind superadded. Acquisitiveness, for example, is a mere impulse to acquire; Veneration gives a tendency to worship, accompanied with a particular emotion, which latter quality is the reason of its being denominated a sentiment."

This distinction between propensities and sentiments, seems to me entirely unfounded; I see no objection to

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