KIDD'S OWN JOURNAL. 



a greater number of faculties, they always reduce 

 them to these two principal ones. 



According to Aristotle, the soul of man has 

 faculties which are common to it with animals ; 

 sensibility, appetite, and the power of motion. 

 It has, also, faculties which belong to it exclu- 

 sively? the intellect passive, the intellect active, 

 the intellect speculative, and the intellect prac- 

 tical. Bacon distinguishes two souls; the soul 

 rational, and the soul sensitive. The faculties 

 of the rational soul, are the understanding, 

 reason, reasoning, imagination, memory, appe- 

 tite, and will. The faculties of the sensitive 

 soul are voluntary motion, and sensibility. 



Descartes recognised four principal faculties ; 

 will, understanding, imagination, and sensibility. 

 Hobbes admits only two principal faculties ; 

 knowledge and motion. Locke admits under- 

 standing and will. Bonnet recognises under- 

 standing, will, liberty, and, in his introduction, 

 sentiment, thought, will, action. 



Condillac admits six faculties in the under- 

 standing, or seven, counting sensation, the 

 common origin, according to him, of the under- 

 standing and the will; sensation, attention, 

 comparison, judgment, reflection, imagination, 

 reasoning ; and all these faculties are only sen- 

 sations transferred or modified. He maintains 

 that all the operations of the soul, thought, in- 

 telligence, reason, liberty — all the faculties of a 

 spiritual substance, are only sensation trans- 

 formed ; that all the knowledge which the human 

 intellect can attain, all intellectual and moral 

 ideas — all, without an exception, are so many 

 transformations of sensation. 



In the system of Kant, the primitive faculties 

 or functions, pure conceptions, and ideas a priori, 

 exist to the number of twenty-five, viz. two 

 forms of sensibility, space and time; twelve cate- 

 gories, or pure notions of the understanding, 

 viz. unity, plurality, totality, affirmation, nega- 

 tion, limitation, inherence, and subsistence, 

 causality and dependence; society; possibility 

 and impossibility, existence and non-existence, 

 necessity and contingence ; eight notions which 

 depend on these, viz. identity, diversity, agree- 

 ment, contradiction, interior, exterior, matter, 

 and form ; in fine, three forms of reason, consci- 

 ousness and the soul, God, the universe. 



According to M. de Tracy, to think is only 

 to feel, and to feel is, for us, the same thing as 

 to exist; for sensations inform us of our exist- 

 ence. The ideas or perceptions are either sen- 

 sations, properly so called, or recollections, or 

 relations which we perceive, or, finally, desires 

 which we experience, springing out of these 

 relations; the faculty of thinking, therefore, 

 divides itself into sensibility, properly so called, 

 into memory, judgment, and will. To feel, 

 properly speaking, is to have the consciousness 

 of an impression ; to have memory, is to feel the 

 recurrence of an impression formerly felt; to 

 judge, is to perceive the relations among our 

 perceptions; finally, to wish, is to feel desire. 

 By these four elements, sensations, recollections, 

 judgments, desires, are formed all compounded 

 ideas. Attention is only an act of the will; 

 comparison cannot be separated from judgment, 

 since we cannot compare two objects without 

 judging; reasoning is only a repetition of the 



act of judging; to reflect, to imagine, is to com- 

 pound ideas decomposable into sensations, recol- 

 lections, judgments, desires. That species of 

 imagination, which is only a true and faithful 

 memory, cannot be distinguished from it. 



M. Laromiguiere forms the system of the 

 faculties of the soul of two systems — the system 

 of the faculties of the understanding, and the 

 system of the faculties of the will. The first 

 comprehends three peculiar faculties — attention, 

 comparison, and reasoning; the second equally 

 comprehends three — desire, preference, and 

 liberty. 



" These three faculties are indispensable, and 

 they suffice for all our knowledge, for the most 

 simple of all systems, as well as for the vastest 

 of all sciences. Attention, comparison, reason- 

 ing; these are all the faculties which have been 

 assigned to the most intelligent of created beings. 

 By attention, we discover facts ; by compa- 

 rison, we seize their relations ; by reasoning, we 

 reduce them to system. 



" Sensibility or the capacity of perceiving, and 

 activity or the faculty of acting, are two attri- 

 butes inseparable from the soul." 



M. Laromiguiere admits the action of the 

 object on the organ, of the organ on the brain, 

 and of the brain on the soul ; the action or re- 

 action of the soul on the brain ; the communi- 

 cation of the movement received by the brain to 

 the organ which forms the object, or which directs 

 itself towards it. He allows, that the difference 

 in minds does not proceed from the greater or 

 less amount of sensations; " but," says he, " it 

 can proceed only from the activity of some 

 causes, and the inactivity of others ; for, in the 

 human mind, everything can be referred to three 

 causes ; to sensations, to the labor of the mind 

 on these sensations, and to the ideas, or the 

 knowledge resulting from this labor." In fine, 

 M. Laromiguiere proposes this question, viz. : — 

 Do the operations of the mind vary with the 

 objects to which they are applied ; or, can we 

 circumscribe them within bounds, and even very 

 narrow ones? By attention, comparison, and 

 reasoning, we can raise ourselves to a knowledge 

 of the structure of the universe, and, conse- 

 quently, to that of its Author; by desire, pre- 

 ference, and free will, we are, in some sort, the 

 arbiters of our destiny. 



" Six faculties then suffice," concludes M. 

 Laromiguiere, " for all the wants of our nature. 

 Three have been given us to form intelligence; 

 we call them intellectual faculties ; three to fulfil 

 the wishes of our hearts, and we call them 

 moral faculties." 



THE WHITE THORN. 



There are now in Kensington Gardens, two 

 most beautiful trees ; one of them literally bend- 

 ing under the weight of its blossoms, the aroma 

 from which, exhaled by the powerful rays of the 

 sun, diffuses itself in the richest fragrance to a 

 distance almost incredible. They are in the 

 high walk from Victoria Gate to Bayswater, and 

 having flowered so late as July, they are regarded 

 with much interest. We frequently pass the in ; 

 sometimes, twice daily. In the morning early, 

 the perfume is exquisitely delicious. 



