318 
reference to this illusive principle of 
instinct; when Cabanis felt himself 
obliged to admit instinct in one sense, 
and reject it in another; we conceive 
that the learned Alibert ought not to 
_ defraud the public of the reasons which 
he must certainly have had, in proclaim- 
ing the theory of instinct as certain and 
incontestable. These reasons must be 
potent, since he does not speak of it 
slightly, but makes it the basis of his 
system. , 
In effect, he forms all human pas- 
sions into four classes, and associ- 
ates them with four primitive instincts, 
which he thinks he perceives in man; 
—Preservation, Imitation, Narration, 
and Propagation. How arbitrary and 
unfounded in nature this order of 
things must be, is sufficiently proven 
by the embarrassment experienced 
~when he has occasion to give place to 
some moral reflection, or to dispose, 
under their respective classes, the va- 
rious phenomena of sensation. We 
can understand, for example, how Pru- 
dence may contribute to individual pre- 
servation, but not how it can be ranged 
among moral sensations and the pas- 
sions; since we all know that prudence 
is a calculation,— not a sensation; 
and that, far from being a passion, it is 
the antidote of all passion. We may 
allow, by a forced interpretation of the 
words, that Stupidity, Idleness, and 
Intemperance may be considered as 
assions: but it is difficult to conceive 
ow they can be considered as dictated 
by the instinct of self-preservation, 
which would intimate an entirely new 
idea, that the idle, the stupid, and the 
intemperate have contributed to the 
preservation of the human race for so 
many thousand ages. We all know 
that Ambition is the most terrible of 
human passions; but who would ever 
suppose that it could depend upon the 
instinct of Imitation ? Who would ever 
think that Cyrus, Alexander, Czsar, 
Gengis Khan, and. Buonaparte—fatal 
butgigantic beings—becamethe scourges 
of the human race, by the excitement of 
the mere pleasure of Imitation ? 
But let us lay aside these ill-boding 
preliminary considerations, which only 
contain disputed or common-place ideas: 
observing only that, though it is not a 
fault to repeat common ideas, in order 
to imprint them on the mind, it is 
surely a fault to present those which 
‘are disputed as so many geometrical 
axioms, that need neither demonstra- 
tion nor examination. The philoso- 
~ z ha 2 
4 ‘ 
Physiology of the Passions. 
(Nov. 1, 
pher who thinks he has discovered 
truth, ought to show the steps that led 
him thereto, and the reasoning by which 
he feels confident of not being deceived. 
The affirmative tone hardly belongs to 
him who relates historical events of 
which he was contemporary : but science- 
has need of analysis, discussion and 
proof; at least, if we are not actually 
to regard it as a complex of Inspired 
Ideas. 
_ Having thus abandoned the’ theore- 
tical part, in which there is nothing 
that can satisfy the philosophical 
thinker, we are glad to proceed to 
the practical and descriptive part; and 
to be able, finally, to award due jus- 
tice to merit. It is here that the work 
properly begins; and where the author, 
guided by reason and experience, and 
above all by the impulse of a generous 
nature, shews himself in the true light 
of an ingenious observer. The basest 
passions (such as Egotism, Envy, and 
Avarice)—the noblest (such as Friend- 
ship and Patriotism)—the most impe- 
tuous (such as Ambition and the Love of 
Glory)—the most tender (suchas Mater- 
naland Conjugal Love)—are all sketch- 
ed, described and coloured with equal 
skill and truth ; and pass, before the eyes 
of the reader, forming a brilliant and 
moving picture of the entire history 
of human nature. There is no trait, 
which is not delineated in a style, .at 
once lively, rapid and elegant: not a 
thought which does not warm the soul, 
and delight the imagination. It is de- 
lightful to meet with expressions, some- 
times of exquisite delicacy, sometimes 
of a power which enchants and as- 
tonishes. Speaking of Vanity, he says: 
“Tt is interesting to the philosophical 
observer to remark, how the vainest man 
in the world will yet obstinately defend 
himself against the praises which are 
lavished on him; declare himself un- 
worthy of the notice he receives; re- 
late with affected surprise the recep- 
tion he has met with at court; display 
the letters he receives from all parts, 
and talk incessantly of the unsought 
favours heaped upon him.” Then, leay- 
ing the easy style of Montaigne, and 
taking that of the more exalted Pascal, 
he says of ambition :—“ The ambitious 
man continually runs after an uncer- 
tain object: he is allured and guided 
by optical illusions: he no sooner ob- 
tains the point he aimed at, than the 
illusion ceases. He is placed, as it 
were, in an immeasurable expanse— 
where there is always something in the 
; distance, 
