66 18 ignorance of the constitution of the faculties themselves; -just as we may practise archery without studying the anatomy of the hand; whereas the objects of moral and political philosophy are the qualities and actions of the mind itself: These obiects have no existence independ ently of mind; and they can no more be systematically or scientifically understood without the knowledge of mental philosophy, than optics can be cultivated as a science in ignorance of the structure and modes of action of the eye. I have endeavored to avoid all religious controversy. "The object of Moral Philosophy," says Mr. Stewart, to ascertain the general rules of a wise and virtuous conduct in life, in so far as these rules may be discovered by the unassisted light of nature; that is, by an examination* of the principles of the human constitution, and of the circumstances in which Man is placed."* By following this method of inquiry, Dr. Hutcheson, Dr. Adam Smith, Dr. Reid, Mr. Stewart, and Dr. Thomas Brown, have, in succession, produced highly interesting and instructive works on Moral Science; and the present Essay is a hum ble attempt to pursue the same plan, with the aid of the new lights afforded by Phrenology. I confine my observa tions exclusively to Man as he exists in the present world, and beg that, in perusing the subsequent pages, this explanation may be constantly kept in view. In consequence of forgetting it, my language has occasionally been misapprehended, and my objects misrepresented. When I speak of man's "highest interest," for example, as on page 7, and in other places, I uniformly refer to man as he exists in this world; but as the same God presides over both the temporal and the eternal interests of the human race, it seems to me demonstrably certain, that what is conducive to the one, will in no instance impede the other, but will ir. general be favorable to it also. This work, however, does not directly embrace the interests of eternity. These belong to the department of theology, and demand a different line of investigation; I confine myself exclusively to moral philosophy. Since the first Edition of this work appeared, on 9th June 1828, additional attention has been paid to the study of the laws of Nature, and their importance has been more generally recognised. In "A Discourse on the Studies of the University, by Adam Sedgwick, M. A. &c." of which * Outlines of Moral Philosophy, p. 1. a third edition was published at Cambridge in 1834, the author remarks, that "we are justified in saying, that, in the moral as in the physical world, God seems to govern by general laws." "I am not now," says he, "contending for the doctrine of moral necessity; but I do affirm, that the moral government of God is by general laws, and that it is our bounden duty to study these laws, and, as far as we can, to turn them to account." "If there be a superintending Providence, and if his will be manifested by general laws operating both on the physical and moral world, then must a violation of these laws be a violation of his will, and be pregnant with inevitable misery." "Nothing can, in the end, be expedient for man subordinate to those laws the Author of Nater ture has thouginfit to impress on his moral and physical creation. the end, high principle and sound policy will be found in the strictest harmony with each other." These are precisely the views which it is the object of the present work to enforce; and it is gratifying to me to see them so ably and eloquently recommended to the attention of the students of the University of Cambridge. 23. CHARLOTTE SQUARE, EDINBURGH, 5th March, 1835. CONTENTS. IV. The Faculties of Man compared with each other; or the Su- TO WHAT EXTENT ARE THE MISERIES OF MANKIND REFERA- BLE TO INFRINGEMENTS OF THE LAWS OF NATURE? . Sect. I. Calamities arising from infringements of the Physical Laws, II. On the Evils that Befall Mankind from infringement of the V. Edinburgh Association for procuring Instruction in useful and - 407 INTRODUCTORY REMARKS. GENERAL VIEW OF THE CONSTITUTION OF HUMAN NATURE, In surveying the external world, we discover that every creature and every physical object has received a definite constitution, and been placed in certain relations to other objects. The natural evidence of a Deity and his attributes is drawn from contemplating these arrangements, Intelligence, wisdom, benevolence, and power, characterize the works of creation; and the human mind ascends by a chain of correct and rigid induction to a great First Cause, in whom these qualities must reside. But hitherto this great truth has excited a sublime yet barren admiration, rather than led to beneficial practical results. Man obviously stands pre-eminent among sublunary bjects, and is distinguished by remarkable endowments above all other terrestrial beings. Nevertheless no creature presents such anomalous appearances as man. Viewed in one aspect he almost resembles a demon, in another he still bears the impress of the image of God. Seen in his crimes, his wars, and his devastations, he might be mistaken for an incarnation of an evil spirit; contemplated in his schemes of charity, his discoveries in science, and his vast combinations for the benefit race, he seem The lower R n bright intelligence from Heaven exhibit a more simple and regulated constitution The lion is bold and ferocious, but he is regularly so; and, besides, is placed in circumstances suited to his nature, in which at once scope is given and limits are set to the gratification of his instincts. The sheep, as a contrast, is mild, feeble, and inoffensive; but its external condition also is suited to its constitution, and it apparently lives and |