more, in consequence of excitement produced by emulation, than by the innate activity of their understandings. The love of approbation, indeed, may excite every other power. Soldiers do not always behave bravely, from the desire to fight alone; but sometimes they do so from love of glory. Some men of talents ruin their health by continued study, as frequently from a desire of distinction as from a strong passion for the study itself.

Acquisitiveness, or the desire of gain, is another great cause of excitement of other faculties. Its influence, and that of the Love of Approbation, are of such power, that many philosophers have considered these two motives as sufficient to explain all particular manifestations of the mind. But however strong their energy may be, they never produce powers, they only excite the innate faculties to act. This fact ought to be specially attended to in education. It is understood by phrenology. If two boys possess the same natural endowment of the faculty of Language, but the one double the Love of Approbation of the other, he, by the influence of the latter faculty, may be rendered the more excellent scholar of the two. But if the Love of Approbation is equal in both, he who possesses Language naturally more powerful, will undoubtedly excel.

The mutual influence of the faculties being also a means by which we may direct their employment, I shall enter more into detail on this subject in the next Section, where I speak of the Motives of our Actions.

From the considerations unfolded in the preceding Chapters, I draw the conclusions that Education ought to be founded on the knowledge of Man; that the true principles of education ought not to be confounded with school-learning; that great improvements remain to be made even with respect to instruction in arts and sciences, and that the education of the Feelings, which I consider as the most important, and place far above that of the Understanding, will require to be quite newly modelled.

It is admitted and stated in the Preface, that several views developed in this work are not new, but there is a difference betwixt knowing a fact, and knowing the principle of it, and Phrenology alone can reduce to a science and system the isolated observations which had formerly been made. This assertion will be farther confirmed in the following pages.

SECTION II.

ON THE DIRECTION OF THE FACULTIES.

AFTER having examined the conditions which contribute to the greater or less activity of the mental faculties, I shall consider the direction which ought to be given to their actions. In the same way as, in the first Section, I held it established by Phrenology, that all dispositions are innate, and that their manifestations depend on cerebral parts, called organs; so I suppose here, that my ideas on the moral nature of Man, as detailed in the second or philosophical part of Phrenology, are known. Phrenology shows that there is a natural arrangement among the faculties, and this circumstance is the foundation of the moral character of Man. To understand fully the ideas unfolded in this Section, it is also necessary to be acquainted with the sphere of activity of each special faculty of the Mind, and with the modifications of their manifestations. This information likewise is communicated in the volumes on Phrenology.

In employing and directing the faculties of Mankind, we ought to proceed according to fixed and ascertained principles; the first and most important of which is, That human actions are objects of moral regulation: The second is, That each faculty has a tendency to act: The third concerns the knowledge of the inducements or sources of our actions; and the fourth the difference of natural gifts. I shall, therefore, divide this Section into four Chapters.

CHAPTER I.

ON THE IMPORTANCE OF MORALITY.

ACCORDING to my ideas of the moral character of Man, his actions ought to be subordinate, or conformable to the whole of the faculties proper to mankind, and all actions which are in contradiction to the whole of these properly human faculties are bad. The point which I wish now to impress on the minds of my readers is, that human nature is so constituted by the CREATOR, that morality is as necessary to the prosperity of Mankind, as oxygen to combustion, caloric to vegetation, and respiration to human life, and that not the animal but the human powers are the end of human existence.

The primary virtues, essential to the existence of society, are withdrawn from our election and choice, nor are they left to be directed only by so weak a principle as reason; they are identified with human nature by the dictates of creation. Submission alone to the indispensable laws of morality is left to our choice. In doing so only can we contribute to the improvement of Mankind.

Christianity promises future rewards for every sort of righteousness, such being the will of the CREATOR. But, I maintain also, that morality is necessary in this life, not because I believe, as many do, that wicked persons are tormented by their consciences, a notion which I have endeavoured to explode in treating of the faculty and organ of Conscientiousness in the first vol. or in the physiological part of Phrenology; but because I really think, that the world is so constituted, that morality is indispensable to the general happiness of Mankind.

It is objected, that the just often perishes in his righteousness, while the wicked often thrives in his iniquity; but shall we infer from this, that morality is less necessary to prosperity than I maintain?

The condition of individuals is subordinate to that of the community. On the other hand, one power may triumph over another for a certain