54 T)r. Spurzheim^s demoiistyal'we Course of Ledurci 



Hatred is a disagreeable affection of all the faculties ; rfevenge i!» 

 the activity of tlie vindictive passions, of combativeness without 

 beuevoleiue, tlie presence of all the bad and absence of all the 

 good propensities. 



Led. 12-. Those who wi>;li to stildv lliis sptem, to know the 

 development of flie organs, must consider every dimension ; look 

 at the forehead if high or broad, then in profile, and draw lines 

 from the ear to the eyes, top of the forehead and crown and 

 occiput ; next divide the head into three divisions, wliich arc 

 called the upper, middle, and lower regions.=^Diversity in the 

 development nf the feehngs common to men and to animals 

 according as thei-fe arc (diverse characters among men. Some of 

 ihe five senses are rtiore indispensal)Ie than others ; men can hear 

 being told that thev are destitute of one talent or another, but 

 none can patiently bear to be called stupid. There are three 

 kinds of faculties with respect to their actions^ or rather three 

 kinds of action; one assists men and animals, another is auxiliary 

 to those faculties, and thfe third or superior divects the whole. 

 Throughout nature all the superior laws e;oA"ern the inferior ; 

 hfence the animal part of man, i.e. all the faculties common to men 

 and brutes, should b^ governed l;v those faculties peculiar to 

 man only. — Examination of human lilievtv and moral good and 

 t\i\. *' All faculties are given;" this is the language of Scrip=- 

 ture : but. Does this truth lead to fatalism ? vSt. Augustin and 

 the Christian fathers all contend for it, and deny that it has any 

 tendency to dimittish man's responsibility for his acticns, or to 

 tnake him a machine : *' Every one according to his taknt :" all 

 things aVe given, the feelings and intellects arc given at cVeaTion; 

 if this be called fatalism, the i'act is admitted 5 b\it it k not an 

 imesistible fate ; neither feelings nor iiifellcets are obligetl to 

 act ; muscular power is not compelled to act, it is not neces?,arilv 

 ftbliged to produce mus-cUlar motion ; hence we find it admits 

 6f liberty, but what kind of liberty ? not liberty without motives 5 

 there is no such thing as absolute libertv, but a liberty to act as 

 feeling directs, a liberty by motives, and not nil/iout motives ; 

 which would be irrational. Everv faculty is pleased with ac»- 

 tion although not absolutely free ; hence the precepts of religion 

 Jire applied to the motive ; becaus<i faculties are given they are 

 not therefore impell'ed to act. Pleasure is not freedom: when ii 

 dog declines to follow a hare, he then acts free ; in proportion 

 a« the understanding is active men are free, the more under* 

 standing the more freedom. Yet, having untlei-standing is not 

 freedom, it is only having greater power of choosing among mo- 

 tives. Men who haw the greatest number of motives are the 

 ft'ecst i but^ Whenc€ ate the motives ? Ff on^ the propensities 



and 



