Outlines of phrenology / by the late J.G. Spurzheim.

  • Spurzheim, J. G. (Johann Gaspar), 1776-1832.
Date:
1844
Catalogue details

Licence: Public Domain Mark

Credit: Outlines of phrenology / by the late J.G. Spurzheim. Source: Wellcome Collection.

Provider: This material has been provided by The University of Glasgow Library. The original may be consulted at The University of Glasgow Library.

    20/24 (page 20)
    when they say their prayer, ‘ Thy will be done on earth as it is in heaven’ and in acknow- ledging the functions of the brain they will submit to the laws of the Creator. SECTION III. USEFULNESS OF PHRENOLOGY. In this Section I shall confine myself to some general reflections, the details of which are examined in separate works. I shall first show that Phrenology is not contrary to moral and religious considerations, and then add some remarks on its importance in the study of phi- losophy, in that of insanity, in social inter- course, and in directing education. I. PHRENOLOGY IS NOT CONTRARY TO RELIGION AND MORALITY. Incontestable facts prove that the affective and intellectual faculties are inherent in the nature of man, and that their manifestations depend on the cerebral organization; but seve- ral oppose Phrenology, and find it more con- venient to cry out against its dangerous conse- quences, than to examine the facts on which the doctrine is founded. This in all ages has been the reception every discovery and every invention has encountered. Some become ad- versaries from ignorance, others from malice; those of the latter class sometimes have re- course to truths, generally venerated, but which they themselves deride, to make an impression upon the bulk of mankind. Phreno- logy in particular is accused of leading to Ma- terialism and Fatalism. With Bishop Butler, I most firmly believe that ‘ there is a much more exact correspon- dence between the natural and moral world, than we are apt to take notice of.’ How in- deed should it be otherwise, since the same Creator must be the cause of both kinds of existences or entities? Whatever is, is, and must be considered as the will of our Maker. Phrenology, however, is most unjustly libelled in the particulars mentioned. Phrenologists place truth above every other consideration, but maintain such propositions only as may be demonstrated by observation. They show, that the manifestations of the mind depend on the brain; but in saying that each of its facul- ties manifests itself by means of a peculiar por- tion of that organ, they are no more material- ists, than are all anatomists, physiologists, phi- losophers and moralists, who admit the mind’s or soul’s dependence on the whole of its mass, or even on the whole body. They do not maintain that there is nothing but matter, they declare belief in the existence of mind, though they make no inquiry into its nature; and they only understand by the expression organ, an instrument by means of which some faculty makes itself known. The muscles are the organs of voluntary motion, but not the mov- mg power; as the eyes are the organs of sight, but not the faculty of seeing: in the same way are the cerebral parts, the organs of the affec- tive and intellectual faculties of the mind, but not the faculties themselves. According to Phrenology, man is endowed with faculties fitted only to observe phenomena, and the con- ditions under which they exist and appear, but not to perceive either the beginning, the end, or the essence of any thing under the sun. Thus this doctrine leaves the question of ma- terialism exactly where it was. Phrenology, it is also said, leads to fatalism. This expression has two meanings; one kind of fatalism implies, that the nature of man as well as of every other created being, has been deter- mined by the Maker; that the primitive dis- positions of vegetative and of phrenic life are unequally distributed, that invariable laws are dictated to man, and that, without fulfilling them, he can never prosper: Phrenology ad- mits this sort of fatalism. The very existence of man is independent of his will. No one has called himself into being; no one has de- termined his sex; no one has chosen to be the eldest or youngest born; to have come from strong or weak, from healthy or diseased pa- rents; to live under this or that system of government and of religious worship; no one can change the laws of nutrition or the func- tions of the viscera; what is poison by nature can never be changed into food. The external senses are the effect of creation, their functions depend on positive conditions, and take place according to determinate laws. It is impossible to see as large that which is small, or to behold as red that which is blue. In the same way Phrenology teaches that the number and nature of the affective and in- tellectual faculties are determined by creation, that their manifestations depend on bodily con- ditions, that they may be more or less perfect according to the existence or absence of these conditions; that for this reason the powers of the mind occur distributed of different degrees of excellence, and all act according to determi- nate laws. There are blind, deaf, or paralytic persons, and others who possess the external senses in great perfection. In the same way there are idiots, and geniuses, and various sorts of characters among men. A certain sort of fatalism has undoubtedly its foundation in nature. Hence the philoso- phers of China, Hindustan, and Greece, the eastern and western Christians, and the follow- ers of Mahomet, have all blended a certain fatalism with their religious opinions. Phreno- logy also teaches fatalism in so far as it exists; and such a doctrine instead of being dangerous to man, like truth in general, is rather useful. Showing our nature, and the conditions neces- sary to success in any undertaking, we may be disposed to submit to them, and thus to pros- per ; whilst with ignorance and crronoous opin-