Puslapio vaizdai
PDF
„ePub“

pains of a violent and ignominious death, his divine exclamation was, "Father, forgive them, for they know not what they do!" Again; his golden rule, which comprises nearly all which a Christian or a philanthropist can require, viz., "Do unto others as ye would that others should do unto you," for thereby hangs all the law and the prophets. This beautiful exposition of moral conduct in man could only result in an entire knowledge of the capacities of man, and as peculiarly adapted to his state of being in that era, and also to future ages when man shall have acquired his highest degree of perfection, virtue, and happiness.

These evidences of the divinity of the Saviour proclaim aloud that "peace on earth and good will towards man "" was the paramount object in view in his mission on earth. These beneficent views are singularly in accordance with the relative and social duties of man, as inculcated by the correct exposition of the phrenological doctrines when applied to the government of man in society, or in his individual capacity. This leads us to consider

"THE MORAL APPLICATION OF PHRENOLOGY."

In teaching the supremacy of the moral sentiments, it leads us invariably previous to action to ascertain "what is right," by an appeal to those monitors, Conscientiousness and Benevolence, which cannot lie, (although we believe various persons are differently constituted as to their acute perceptions of right and wrong, for instance as in the case of idiots, imbeciles, &c. ;) we touch probably the most delicate ground on which the science stands; as by referring man's actions in a great measure to his organization, or as a consequence of his perfect or imperfect cerebral organization, or form of head, it has, we are aware, been considered by some most conscientious philanthropists and Christians as highly objectionable, as removing man's accountability for his actions to his Creator, and involving the dangerous doctrines of materialism and fatalism. But to the candid and unprejudiced observer it must be admitted we are dependent on our organization in some measure. We conceive this result is perfectly in accordance with divine revelation, which emphatically declares that to every man hath been given various degrees of talents-to one man was given one talent, to another ten, &c.—and that every man shall be judged according to his works, or the talents thus bestowed on him. Now does not this distinctly imply that human beings are differently constituted, and have as many and as various degrees of talent and temper as is compatible with the divine intentions of man's creation and his pre

sent existence ?

Common observation strongly confirms this scriptural definition,

inasmuch as it will be apparent to any who will investigate the matter that men are as differently endowed, both in their moral, physical, and intellectual character, as can well be conceived; inasmuch as we find some who would endure the most terrible privations, ay, even death itself probably, rather than to steal or murder; whilst we also do know that many unfortunates are the continual occupants of prisons, hospitals for the insane, &c., from either a defective organization, in a greater measure to be attributed to defective education, and partly possibly from the injudicious modes of punishments heretofore adopted for the avowed objects both of punishing and of prevention of crimes by example. Now, as to the infliction of unmerited punishments, we only indulge in the animal feelings in inflicting pain on others, and it is at best calculated only to irritate and harden the worst of criminals, and has a tendency to degrade the novice in crime to the level of the most abandoned, and lower him in the estimation of himself and others. As to the prevention, by the terrors of example, and punishment of crime in others, it is of a very doubtful expediency at the best; and regarded in the worst light, it outrages the moral sentiments of benevolence and conscientiousness, "in doing a positive evil, in the bare and very remote possibility that good may come of it." Hitherto it appears to have been more the object of men to invent punishments for crime, than to use any efforts in order to its preventton. This we conceive is the great error of all legislation without Phrenology. It is hoped this digression will lead the seekers of truth from Phrenology to well weigh these considerations, as they involve questions of the highest import to the whole community, families and individuals.

The friends of the science are very sanguine in the hope, that great good will result from its general adoption in all public and private institutions, particularly of education, reformation, and mental culture, as by means of it great assistance may be rendered by its application as a powerful auxiliary in the noble cause of human elevation and improvement, both of national and individual character.

This is a science which perhaps has been more misunderstood and misrepresented than any other. Some have ignorantly, many wilfully, perverted its meaning and objects by levelling their shafts of ridicule and sarcasm, under the cognomen of "bumpology," &c. Now it is true there may be occasionally bumps on the head, and there may be also depressions, but these are scarcely of any importance whatever in estimating the character; and when we say that many of the finest heads are entirely destitute of them, we shall perhaps astonish some whose heads may be highly embellished in this way, and who may suppose they have a strongly marked character, when probably they have one considerably below par.

CHOICE IN MARRIAGE.

THE PLEASURES OF MATRIMONY AND WOMAN'S RIGHTS PHRENOLOGI

CALLY ANALYZED.

By adopting the science of Phrenology as the rule of moral conduct, we must be guided by a reference to the constitutional organization, and particularly the formation of the brain. It will be seen by a reference to its structure, (p. 89,) that the organ of Amativeness, or that portion which gives rise to the sexual feeling, alone occupies nearly one-third of the whole volume of the base of the brain, in addition to which the organs of Philoprogenitiveness, Adhesiveness, and Inhabitiveness are immediately above it, from which it may be inferred how large a portion of the brain is devoted to the social feelings, or those comprised in the domestic group.

In a phrenological analysis of character, we always assume the larger organs to control the smaller; consequently, the immense strength of these organs will be inferred, and their power on the character of an individual, for good or ill. In order to afford them every legitimate gratification, (for we cannot entirely suppress these feelings, neither ought we so to do,) we ought to be acquainted with their tendencies, their uses and abuses, and the mode of directing them, and this can only be properly effected by a close analysis of their various functions, as revealed to us by Phrenology, Physiology, &c.

By such an analysis we are led to the conviction that man is preeminently endowed a social being, or is wholly formed for society; also, that a state of solitude to him is a state of positive pain, precisely in proportion to the strength or development and volume of these organs, with the other portions of the brain. The relative proportions of these organs in the different sexes, with the differences in civilized and barbarous men, and the organs which control and direct them, may be seen by referring to the tables of admeasurements, as positive facts, which throw a flood of light on this subject.

It may there be seen how much larger, proportionably, are those organs which constitute spiritual love, as Veneration, Adhesiveness, &c., with love of offspring or children, in the female than in the male heads; whilst it may also be seen, that the simple feeling of desire, or animal love, (Amativeness,) is larger in the male-he being impelled more by love for a woman, than THE Woman; whilst the exact converse of this is true of the female, which, added to her love of children, renders the marriage state so desirable to woman in every point of view, and absolutely necessary to her happiness.

[graphic]

"He left his country for his country's good."

No. 45. Napoleon, the man-killer, who ignobly fought to aggrandize himself. By the power he acquired he could have liberated Europe; by selfish ambition he perished miserably.

« AnkstesnisTęsti »