Phrenology, or the doctrine of the mental phenomena / by J.G. Spurzheim ; with an introduction by Cyrus Elder.

  • Spurzheim, J. G. (Johann Gaspar), 1776-1832.
Date:
1908
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Licence: In copyright

Credit: Phrenology, or the doctrine of the mental phenomena / by J.G. Spurzheim ; with an introduction by Cyrus Elder. Source: Wellcome Collection.

    15/500 (page 9)
    INTRODUCTION The Second American Edition of Dr. J. G. Spurzheim’s Phrenology was an improved version of the Third London Edition. It was issued in Boston in 1833, in two volumes, a physiological and a psychological part, and the present volume is a reprint, without change in the text, except the omission of the author’s reflections upon the moral and relig- ious constitution of man, his voluminous Latin notes and a controversy with George Combe. Alfred Russel Wallace in his book on the last century, after giving a history of its achievements, recites its failures, intellectual, social, and moral, of which he gives the first place to the failure to recognize the substantial truth and vast importance of the Science of Phrenology. This new science, which defined the mental faculties and showed specifically the connection of mind and brain, received serious attention during the first half of the last century, and, considering the progress it had made, and its acknowledgment by the distinguished men whom he names, Mr. Wallace says, “ there seemed to be no reason why it should not take its place among the recognized sciences.” Instead of this it began to decline until neglect of it is almost complete. Of this decline Mr. Wallace says, “ the two main causes which discredited Phrenology appear to have been (1) the increase of itinerant lecturers, many of whom were uneducated, and some ignorant of the subject they professed to expound; (2) its association with mesmerism or hypnotism, which at that time was still more violently opposed.” Admitting the force of these reasons it would appear that they do not suffice, and a more potent cause may be found in the nature of the subject itself. The spirit of the time was and still is materialistic; it has a great variety of indi- vidual speculations, but no science of mind, and desires none. Caviar to the general, the mind is an unknown country which excites curiosity only in an occasional college professor who