quaintance with that portion of our nature, which we now propose to investigate. A knowledge of human nature, in the common apprehension of the phrase, does not so much imply a knowledge of the powers of perception and reasoning, as a knowledge of the springs of action, back of the intellect, which, in the shape of the emotions and passions, give an impulse and a character to the conduct both of individuals and communities. In other words, a knowledge of human nature is essentially a knowledge of the HEART ; a term by which men commonly distinguish the sensitive from the intellectual nature; and consequently all the value, and it is by no means inconsiderable, which pertains to the study of human nature, attaches equally to the interesting inquiries now before us.

§. 5. Difficulties attending the prosecution of this study.

But while we may properly and very justly maintain, that no series of topics in the whole range of mental philosophy is either more fitted or more worthy to secure and interest the attention than those now before us, it cannot be denied, that the discussion of them is attended with some difficulties, which do not perplex, certainly not in an equal degree, the examination of other parts of the mind. The perplexity, to which we now refer, will be better understood, if we reflect a moment on the distinctive nature of the sensibilities. It is well known that the sensibilities, in their more decided action, are characterized by a sort of excitement, a stirring and breaking up of the inward depths, an agitation of the otherwise calm surface of the soul. It is this trait, so familiar to our consciousness, though difficult to be embodied in language, to which we refer ; and which undoubtedly characterizes the action of some portion of the sensibilities more than of others. The term PASSIONS is frequently employed to express that portion in particular.

Now it is the business of philosophy to give an accurate view of the passions, to dissect them, and to show precisely what they are. But that excitement, which has been mentioned, is the appropriate element of the passions; the very breath of their existence is dependent on tumult and agitation. Such a state of things seems to be, and is, in fact, in

consistent, to no inconsiderable extent, with that calm and critical examination, which is desirable. We are obliged to wait till the excitement which exists has greatly subsided. In the interval of this delay, which cannot well be avoided, the true and important moment of examination has departed; and we are accordingly under the necessity of relying upon memory rather than upon direct consciousness, for those intimations which are involved in a full knowledge of the subject of inquiry. It is different with the intellectual powers; their progress is calm and unruffled; we can mark them distinctly and accurately at every step, and in the very moment of their movement. But if it be otherwise in the Sensibilities, particularly in that portion of them known as the AFFECTIONS OF PASSIONS, the only remedy is to use the greater caution, and to compare and combine our own internal experience, so far as we can ascertain what it is, with what we can gather from the outward observation of others. The difficulty is, indeed, considerable: but not so great as to discourage efforts to examine a portion of the mind, which has been less accurately surveyed than the intellect, but which promises, as the result of its examination, an equally ample reward.

CHAPTER SECOND.

CLASSIFICATION OF THE SENSIBILITIES.

§. 6. Natural or pathematic sensibilities and moral.

As we pass onward from the percipient and cognitive nature to the distinct and more remote region of the emotions and passions, it seems proper, before we enter more minutely into the various inquiries which may be expected to present themselves, to consider, whether the department of the Sensibilities itself is not susceptible of being resolved into some subordinate, yet important divisions. In accordance with this suggestion, our first remark is, that the Sensibilities, when subjected to a careful examination, will clearly bet found to separate themselves into the great divisions of the Natural or Pathematic, and the Moral. These leading departments will be found to run, if we may be allowed the expression, in two separate channels, which, although they are for the most part parallel with each other, are nevertheless essentially and sufficiently distinct; each being characterized by its own attributes, and by its appropriate results. Our examination of the Sensibilities will accordingly proceed upon the basis of this division.

In reference to the use of the term Pathematic as applicable to the states of mind embraced in one of these great divisions, it is proper to observe, that it appears to have been formed from its Greek original and first used by Sir James Mackintosh. He repeatedly speaks of that part of our nature, which includes the emotions and passions, as unnamed; and in the progress of his discussions appears at times to be embarrassed for the want of suitable English words to ex

press it. And under these circumstances he proposes the term in question, which, in its etymological import, appears to involve the ideas of emotion and desire, (the feelings that are particularly characteristic of the natural sensibilities,) and adds the remark, which we are not aware is in the process of being realized, "until some more convenient and agreeable name shall be hit on by some luckier or more skilful adventurer in such new terms as seem to be absolutely necessary."* The term, in the present state of our philosophic language, is certainly convenient; and such is the great weight deservedly attached to the name of its proposer, that we shall at least be pardoned for using it.

§. 7. Relation of the natural to the moral sensibilities in time.

When we use the term HEART, as expressive of a part of our mental nature, we commonly have reference to the natural or pathematic sensibilities; when we use the term conSCIENCE, we have reference to our moral sensibilities; so that the distinction now in question is obviously involved in the common usage of language. In truth, all the considerations, consciousness, the ordinary structure of language, and the incidental as well as the more formal and considered remarks of writers, which were formerly brought forward to show the distinction between the intellect and the sensibilities, in the more extended sense of the latter term, may also be adduced to show a well founded distinction between the Natural and the Moral Sensibilities. But abundant proof on a subject of this nature naturally flows out, if the fact in question actually exists, from a careful and philosophical examination of the departments of the mind, of which it is predicated. Without, therefore, delaying our inquiries by attempting to draw proof of its existence from other sources, we may proceed to notice some of those circumstances, which may be enumerated as involved in and as incidental to the distinction, which has been asserted.

And in the first place it appears to be the fact, as a general thing, that the exercise of the natural or pathematic sensibilities is the first in the order of time. Nor, if we reflect upon the subject, can we well suppose it to be otherwise. If * Progress of Ethical Philosophy.-Remarks on Hartley.

there were no such thing as the Natural Sensibilities, (in other words, if man were constituted without possessing the capability of emotion, desire, and passion,) it is obvious, that there would be no adequate basis in his mind, for the operation of the Moral sensibilities. The pathematic sensibilities or the heart is the great, we do not say the exclusive, but still the great seat of the motives of men's actions; and consequently furnishes a principal field of operations for the conscience to act upon. We do not mean to assert, however, that there is not, and cannot be any action of the moral, until there has been an entire, a complete developement of the pathematic nature, embracing as it does the whole circle of natural emotions and passions. It is true, when we descend to particular cases and specific acts, we find from observation, that the natural sensibilities are first in the order of time, as they obviously are in the order of nature. And we say that they are first in the order of nature, for the reason just hinted at, viz, that they include a large portion of the subjects, which it is the business of our moral constitution to act upon, scrutinize, and judge. It is nevertheless equally true, that these two great departments of the emotive or sensitive man, taken in their general history and as a whole, develope themselves nearly at the same time, and as it were side by side, and parallel to each other.

In respect to the matter under consideration, they seem to bear much the same relation to each other, which the External intellect bears to the Internal. When we look at specific acts of the External intellect, we shall find that some of them, absolutely and necessarily so, are first in the order of time; but when we look at the two departments as a whole, we find the developement, to a considerable extent, going on simultaneously. And so in regard to the Natural and Moral Sensibilities, considered in relation to each other, in reference to the time when they are respectively brought into action.

§. 8. The moral and natural sensibilities have different objects. Another, and perhaps a still more decisive mark of distinction may be found in the views, which these two great departments respectively take of the objects, in respect to which they are called into exercise. The one considers ob