The History of Phrenology on the Web (http://www.historyofphrenology.org.uk/) By John van Wyhe Last modified 20 November 2000 - M'Cosh, James, Rev., A.M., [(1811-94) Prof. Logic and Metaphysics, Belfast (1851-68)] The Method of the Divine Government, Physical and Moral. 2nd ed, Edinburgh & London, 1850. TOC, index, and footnote on Combe's Constitution. 192 ILLUSTRATIVE NOTE. says Plutarch, " directed their attention simply to the divine in phenomena, as God is the beginning and centre of all, and from him all things proceed, and they overlooked natural causes. The moderns turned themselves wholly away from that divine ground of things, and supposed everything could be ex plained from natural causes. Both these views are, however, partial and defective, and the right consideration of the matter requires that both should be combined." - The course through which society passes, is that through which many a youth has to run before he reaches a settled belief. Trained in a pious household, he was led to see the hand of God in every object which presented itself to his eye; till on being initiated in a secular and ill-understood science, he feels as if he might separate and remove certain portions of nature from the direct power of God. The true cure for the evils which proceed from a half learning is to be found in a thorough learning. When this youth has reached a greater height of knowledge, the error proceeding from imperfect glimpses will disappear. The views which he obtained in climbing the hill of science were more partial and confused than those which he obtained while standing on the plain below; and it is not till he reaches the summit, and the whole scene stretches out beneath him, that they become clear and comprehensive. Human science contemplated under this aspect is a circle ; as we go round it, we obtain many pleasant and instructive views; but we arrive at last at the point at which we set out, or should have set out, at simple faith in an all-acting God. ILLUSTRATIVE NOTE (E).-COMBE'S CONSTITUTION OF MAN. This work has had so extensive a circulation in this country and in America, that it demands a passing notice. It is a congelation, and all by natural law, of a cold and secular age, which it has by reaction rendered still more frigid. In examining it, we shall not enter upon the consideration of the phrenology which the author has used to explain his theory, for, as he remarks himself, the practical value of the views which he unfolds does not depend on phrenology; and he intimates that the same views could be expounded, though not so effectually, upon another system. We are quite willing to admit that there are some important truths set forth in this treatise. This world is governed by what he calls natural, COMBE'S CONSTITUTION OF MAN. 193 organic, and moral laws. The classification is perhaps not very philosophically worded-for surely organic laws are also natural laws ; and when we speak of moral laws we should remember that they are totally different from physical laws. But disregarding this, we do reckon it as of some importance, that mankind should be reminded that this world is governed by laws, and that it is their duty to study these laws, and accommodate themselves to them. His book, we doubt not, is so far fitted to make men observant and prudent, and may have checked, in some cases, that rashness among the young, and over-exertion among the eager and ambitious, which have produced such fatal effects. In short, he has given a prominence to certain points which common sense and common prudence were ever observing, and not unfrequently magnifying far beyond their real importance, but which religion and enthusiasm were sometimes tempted to overlook in an eagerness to attain their glorious ends. He has also pointed out several important and deeply interesting relations between the constitution of the world and the constitution of man. We feel now, however, as if we had exhausted all the praise which can be bestowed upon this treatise, the actual truth set forth in which has been used as a means of administering not a little error, as food is commonly employed in the administering of poison. He carries out. his very limited and partial views as if they were the whole truth, and has committed several inexcusable errors, and drawn conclusions which would go far to sap the foundations of a living religion. Let us notice some of the more glaring defects of the work. First, all but phrenologists will doubt whether he has given a correct enumeration of those laws which mankind are required to observe, and even the higher class of phrenologists will reckon the laws which he so magnifies as truly not the most important, and as not having had their proper relative importance attached to them. Secondly, he has completely overlooked the ambiguity which lurks in the word law, and used it in all the divers senses of which it is capable, passing unconsciously from the one to the other, and predicating of a law in one sense what is true of it only in another. Sometimes he means by it a property of matter, sometimes a cause requiring the adjustment of two or more substances to each other; at other times a general fact originating in the adjustment of causes, and anon he denotes by it a moral precept enjoined by God. With the greatest coolness and self-complacency, he uses the word law in all these senses without ever dreaming that there is any difference between them, constantly asserting of a general fact what is true only of a property of matter, and of a physical cause what holds good only of a moral precept. Thirdly-and this is his most inexcusable oversight-he overlooks altogether that. adjustment of natural laws to each other, whereby the results N 194 ILLUSTRATIVE NOTE. are often of the most complicated character, and such that they cannot be anticipated by human foresight. While all events are occurring according to the law of cause and effect, they are not happening in that orderly and regular manner which we call a general law. On the contrary, many events are falling out in an accidental unforeseen manner, which is fitted to make man feel his helplessness. The author in disregarding this circumstance, this complication of the arrangements of Providence, and the consequent dependence of man, has overlooked a principle in the Divine government as important as that method of general laws on which his attention has been exclusively fixed. Fourthly, and as following from the oversight last mentioned, he has neglected to observe that mankind are as dependent on the arrangements of Providence as they are on natural and organic laws. Hence the efficacy of prayer to bring an answer is boldly denied, and no encouragement given to faith, to a sense of dependence, and to other graces, such as faith, submission, meekness, and patience, so strongly recommended by religion under all its beneficent forms, and so becoming on the part of man in the state in which he is at present placed. Fifthly, he robs the sufferer of everything fitted to impart true consolation. A poor widow has her house burned, or has lost her husband in consequence of the shipwreck of his vessel, and all the comfort that this philosopher has to offer is, that it is a good thing that fire burns and that winds blow. He comes to her and says, " would you have fire not to burn ? then remember if it does not burn it cannot warm you." 11 Would you have winds not to blow, then bear in mind that the air will become so stagnant that you cannot breathe it." Whatever the prudent and worldly may say to such a system, when his plans are all prospering, and he is hymning an anthem of praise to his own wisdom, the sufferer feels that he needs to be told of an overruling Providence which has appointed that particular event for good, and of a living God who feels for the sorrows to which his creatures are exposed. Sixthly, he anticipates for individuals and communities an unreasonable extent of benefit to be secured by the mere observation of general laws. It is amusing to notice the wrath (ail cool though he usually be) into which he works himself when blaming mankind for not observing these laws, and the constant predictions which he is uttering about the world exhibiting an elysian perfection, when mankind shall have become so wise as to allow phrenology to instruct them. Surely there must be something wrong in human nature when mankind have so neglected these laws for six thousand years, is the reflection which rises up in our minds on reading his language; and is there not a risk, we are inclined to whisper in his ear, that this evil nature abide with us in time to come, and disappoint some of his brightest expectations 7 Is there not a risk, too, that if men by METHOD OF INTERPRETING THE DIVINE PROVIDENCE. 195 natural laws could do all which Combe supposes, they might be tempted to abuse their power ? The wise will rejoice that there is such a system of checks in the providence of God, that man is often rendered helpless, and is at all times dependent ; for they see that such is the selfishness of the race, and such the power of their lower propensities, that if they could do more by natural laws, the evils which abound in society would be fearfully increased. We, too, look for the dawn of a brighter era in our earth's history; but we look for it to the providence of God, and the transforming power of his Spirit. These objections to his views of natural and organic laws are altogether independent of those which might be brought against his theory of °1 moral law," the examination of which would cause us to anticipate the ethical inquiries to be afterwards instituted. It is the less needful to examine his moral theory, from the circumstance that there is nothing in it different from other meagre ethical systems, except it be, that he so often classes 4C moral " with 11 natural " law, and confounds things which the mere tyro in science has been taught to separate. We have so far noticed this treatise, because there is an air of extraordinary wisdom about it, which has made many to regard it as superlatively profound. The author has seen and endeavoured to count the nice wheels of the machine, but has overlooked their relation to one another, and the moving power by which they have been set in motion. His views are about as profound as those of a factory-girl, explaining, with looks of mysterious wisdom, to her companion who has just entered the work, the movements of some of the straps or wheels, telling her how to use them, and pointing out the danger of not attending to them. The information is all very good and useful, provided always that it be not hinted, that in knowing the motion of these few wheels, we know all about the machine, its end, and its mode of operation. SECT. IV.-1VIETHOD OF INTERPRETING THE DIVINE PROVIDENCE. Providence is no doubt a lesson-book spread out before us that we may read it. Yet it is a difficult and mysterious book. There are persons who talk of the certainty of nature, in contradistinction to what they are pleased to call the obscurity of the Scriptures. And, no doubt, the volume of inspiration has its mysteries; for as Robert Hall remarks, "a religion without its mystery, would be a temple without its God." But, most assuredly, the volume of providence is as much more difficult to be understood than the volume of the word, as hieroglyphical writing is more difficult of interpretation than alphabetical. CONTENTS. BOOK FIRST, GENERAL VIEW OF THE DIVINE GOVERNMENT AS FITTED TO THROW LIGHT ON THE CHARACTER OF GOD. CHAPTER I. INTRODUCTION. rack; Section I.-Sources of our Idea of God, . 1 SECT. II.-Object of the Treatise; Investigation of the Providence of God, and the Conscience of Alan, or the External and Internal Government of God, 16 CHAPTER II. GENERAL ASPECT OF THE DIVINE GOVERNMENT; PHENOMENA PRE SENTED BY THE PROVIDENCE OF GOD, AND THE CONSCIENCE OF MAN, THOUGH COMMONLY OVERLOOKED. SECT. I.-Instructive Views of God presented by His Government, 26 SECT. II.-The Existence of Extensive Suffering, Bodily and Mental, 30 SECT. III.-The Restraints and Penalties of Divine Providence, 37 Seer. IV.-The Alienation of God from Man, 41 SECT. V.-The Alienation of Man from God, 46 Illustrative NOTE (A).-The Religious History of Mankind, . 50 SECT. VI.-Schism in the Human Soul, . 58 iv CONTENTS. CHAPTER III. THE ACTUAL WORLD, AND THE VIEW WHICH IT GIVE,", OF ITS GOVERNOR., PAGE SECT. I.-Particular Review of the Five Phenomena before specified, 67 SECT. 1L-Other General Phenomena, fitted to throw Light on the Condi tion of Cie World, 70 BOOK SECOND. PARTICULAR INQUIRY INTO THE METHOD OF THE DIVINE GOVERNMENT IN THE PHYSICAL WORLD. CHAPTER I. GENERAL LAWS; OR THE PRINCIPLE-OF ORDER. SECT. I.-Different Things denoted by the Phrase " ° Laws of Nature.," Properties of Matter, Causes, and General Laws, . 81 SECT. II.-Adjustment of the Material Substances, with their Properties to each other, 93 SECT. III.-Special Adjustments required in order to produce General Laws or Results, 104 ILLUSTRATIVE NOTE (B).-Laws of Phenomena, Causes of Phe nomena, Conditions of the Operation of Causes, Review of Whewell, 112 SECT. IV.-Wisdom displayed in the Prevalence of General Laws, and observable Order in the World, Correspondence of External Nature to the Constitution of Alan, 118 ILLUSTRATIVE NOTE (O).-Difference between Philosophical Ob servation and Practical Sagacity; Relation of Science and Art, 143 SECT. V.-Connexion of God with His Works, 145 SECT. VI.-Infinite Power and Wisdom required to Govern a World so constituted, 153 SECT. V H.-Unity of the Mundane System, Limits to Natural Law, 156 CHAPTER II. PROVIDENCE ; OR THE PRINCIPLE OF SPECIAL ADAPTATION. SECT. I.-Complication of Nature resulting in Fortuities, 162 ILLUSTRATIVE NOTE (D).-Phenomena classified according as they are more or less Complicated; Review of the Positive Philsophy of M. An.-. Comte, 168 CONTENTS. r.s c 1. SECT. II.-Purposes served by the Complication and Fortuities of Nature, 17:3 SECT. III.-On a General and Particular Providence, 186 ILLUSTRATIVE NOTE (E).-Combe's Constitution of Man, 192 SECT. IV.-Method of Interpreting the Divine Providence, 195 SECT. V.-Practical Influence of the various Views which may be taken of Divine Providence, Atheism, Pantheism, Superstition, True Faith, 212 SECT. VI.-Method of answering Prayer, and furthering Spiritual Ends, 221 CHAPTER III. RELATION OF THE PROVIDENCE OF GOD TO THE CHARACTER OF MAN. SECT. I.-General Remarks on the Relation of the Physical to the Moral Providence of God, . 233 .SECT. II.-Aids to Virtue and Restraints upon Vice, 235 SECT. III.-Arrangements needful to the stability of the Social System, 240 SECT. 1V.-State of Society when the Aids to Virtue and the Restraints upon Vice are withdrawn, 247 SECT. V.-Adaptation of this World to Man, considered as a Fallen Being. 155 SECT. VI.-Explanation of the Mysteries of Divine Providence, furnished by the Sinfulness of Man's Character, 263 BOOK THIRD. PARTICULAR INQUIRY INTO THE PRINCIPLES OF THE HUMAN MIND THROUGH WHICH GOD GOVERNS MANKIND. CHAPTER I. MANS ORIGINAL AND INDESTRUCTIBLE MORAL NATURE. SECT. I.-The Will or the Optative Faculty.-Conditions of Responsibility, 2 7 0 SECT. 1I.-Freedom and Responsibility, compatible with the Causal Con nexion of God with His Works, 277 SECT. IIL-Distinctions to be attended to in Ethical Inquiry, 291 SECT. IV.-Inquiry into the Nature of Conscience, or the Alental Faculty or Feeling, which draws the Distinction between Right and Wrong, 295 SECT. V.-Common Quality of Virtuous Action, . 311 SECT. VI.-Practical Rule to lie followed in determining what is Good and Evil, , . 323 SECT. VIL-.Tendency of Virtuous Action, 325 SECT. VIIL-General View of Ulan's Original Moral Constitution, as illus trative of the Character of God, 329 vi CONTENTS. CHAPTER II. ACTUAL MORAL STATE OF MAN. PAW, SECT. I.-Some peculiar Laws of the Working of Conscience, . . 334 SECT. II.-Influence of a Depraved Will upon the Moral Judgments, 340 SECT. III.-Judgment pronounced by the Conscience upon the Character of Man, 352 SECT. IV.-Farther Inquiry into the Virtuousness, and more particularly ' the Godliness of Man's Character, 360 SECT. V.-Theory of the Production of the Existing Moral State of Man, 372 SECT. VI.-State of the Conscience in the Depraved Nature, 378 SECT. VII.-Restraints laid upon Alan by the Conscience-their Extent and Character, 389 SECT. VIII.-On the Evil Effects produced by a Condemning Conscience, 394 SECT. IX: -General Review of Man's Existing Moral Nature, 408 CHAPTER III. OTHER GOVERNING PRINCIPLES OF THE HUMAN MINI). SECT. I.-Governing Principles neither Virtuous nor Vicious.-The Ap petites and Instinctive Principles of Action, 416 SECT. II.-The same Subject.-The Affections, 422 SECT. IIt.-Governing Principles that are Evil, 428 SECT. IV.-Influence exercised by these Principles in biassing the Con science, 435 ILLUSTRATIVE NOTE (F).-Human Virtues (so called) and Vices running into each other, 443 SECT. V.-Summary of the Argument from the Combined View of the Physical and the Moral, 447 BOOK FOURTH. RESULTS-THE RECONCILIATION OF GOD AND MAN. CHAPTER I. NATURAL AND REVEALED RELIGION-THE CHARACTER OF GOD. SECT. I.-Advantage of Harmonizing Nature and Revelation, 449 SECT. II.-Prevailing Defective Views of the Divine Character, . 454 SECT. Ill.-Character of God as Revealed in Scripture, . . 460 CONTENTS. vii CHAPTER. II. RESTORATION OF MAN. Pag IL SECT. I.-Syiuptoms of Intended Restoration, 467 SECSECT. It.-What is needful in order to the Restoration of Man-(1.) In Relation to the Character of God, 472 SECT. III.-What is needful in order to the Restoration of Man-(2.) In its Relation to the Character of Man. The need of an Interposition in the Human Heart and Character, . 478 SECT. IV.-Same Subject continued.-Means of applying the Aid, 485 ILr,USTRATivE NOTE (G).-The German Intuitional Theology, . 504 SECT. V.-The World to Come, 511 APPENDIX ON FUNDAMENTAL PRINCIPLES. I. Logical Nature of the Theistic Argument, 517 II. Relation between Cause and Effect in the Physical World, 518 111. Internal Belief in Causation, 524 IV. The Living Writers who treat of the Principles of the Inductive Philosophy, 525 V. Scheme of Intuitive Intellectual Principles considered Psycholo gically, . 526 VI. Operation of Cause and Effect in the Human Mind, 529 REFERENCES TO AUTHORS AND SYSTEMS. Abelard, his maxim, 506. Academics, 463. Alfred the Great, 286. Alison's Essay on Taste, 307. Alison's Life of Marlborough, 209. Anaxagoras, 196. Anselm, his maxim, .506. Aristotle, his principle of classification, 128 ; intuition the beginning of demonstration, 295. Arnold, 428. Augustine, 140, note, 408, 452. Bacon, 84, 184, 218, 380, 390, 452. Bayle's favour for the theory of two independent principles, 64. Bell, Sir Charles, 3, 162. Biran, the importance attached by him to the will, 272. Blair, his calculation as to slaves in ancient Italy, 258. Bonaparte, 55. Bourdaloue, 447. Brewster, Sir David, his rule for the polarizing angle of crystals, 114. Bridgewater Treatises, 3, 16. Brougham, Lord, his defence of natural theology as a science, 28; 256, 434, 519, note. Brown, Dr. Thomas, his view of suffering examined, 32-36, 86 ; his statement as to the inconsistency of a general and particular Providence, 162, 270 ; overlooks the will, 272, 315, note ; his view of the fundamental principles, 296; his meagre views of the moral faculty, 304; his analysis of love, 315 ; his views of the influence of desire on mental trains, 340 ; 408, 429. Review of his theory of cause and effect, 518-523. . Fundamental defect of his philosophy, 530. Brown, Sir Thomas, 18, 133; 191. Buchanan, Rev. Dr., his works on affliction, 209. Butler, Bishop, 8, 58, 74 ; his view of the moral faculty, 302-310 ; nature of virtue, 312. Burns, Robert, 379, 446. Burke. 35, note, 52, 144, 480. Byron, 334, 378, 403, 405, 446. Calvin, 280, note, 408. Carlyle, 50, 104, 262, 443. Carpenter's view oflife, 102, 103. Celsus, 54. Chalmers, Dr., 16, 59; his principle as to the laws and collocations of matter, 93-95, 112, -note ; his views as to the, method of answering prayer, 226-228; of volition and desire, 272, 315, note, 317, note; virtuous acts must be voluntary. 313 ; virtuous acts must be done because virtuous, 318 ; emotion becoming morally good or evil, 344 ; 408. Channing, his ideas of the grandeur of human nature, 66. Chateaubriand, 57, 75. Clarke , Samuel, 7, 184, 213, 311, 319, 320, 517. Cicero, 3, 62, 189,199, 204, 300, 463, 464. Cleanthes, 482. 2M ,534 REFERENCES TO AUTHORS AND SYSTEMS. Coleridge, 56, 69, 47P1. Combe, the fallacies of his Constitution of Man,192-195. Comte, Aug., his atheistic argument refuted, 3, note; overlooks causes, 111, note ; thinks that positive philosophy is tending to the discovery of one great principle, 135 ; phenomena arranged as they are more or less complicated, 168-173 ; his opinion that the world could be improved, 264; general character of his philosophy, 325. Condillac, the error of his analysis, 272. Cousin, a favourite maxim, 14 ; big views of the beautiful, 140, note ; remark on consciousness, 269 ; his view of the will, 2 72 ; causation represented as universal, and yet not applicable to the will, 281, 282 ; fundamental principles, 296; the moral faculty, 307, 320 ; virtue implying volition, and desire not a moral act, :314 ; the morally good has an objective existence, 330 ; development of moral faculty, 333 ; 408, 458 ; view of the theistic argument, 517 ; of fundamental principles, 524. Crabbe, 433. Custine, 39, 380. Cuvier, the principle on which he proceeded, 75; arrangements necessary to life, 102,126, 128,162. D'Alembert, 140, note. Dalton's law of definite 114, 123. Davy, Sir Humphrey, 201, 334. Derham, 3. Descartes, 83, 517. Diderot, 469. De Quincey, 401. De 1V ette, 505. Dynamical theory of matter, 84, note. proportions, Eastern philosophy, 66. Eastern superstition, bl, 52, 66, 462. Epictetus, 482. Edwards, Jonathan, connexion of God with works, 152 ; definition of motive, 278; short review of his work on the I Freedom of the Will, 279, note; his view of virtue, 319, 320 ; 366, 408 ; ridicules the self-determining power of the will, 631. Egyptian mythology, 21, 51, 459, 514. Epicurean creed, 22, 44, 49, 151, 162, 293, 463. Erskine, Lord Chancellor, 418. Faraday, 93, 114. Fichte, 458. Foster, John, 23, 43, 384, 443. Fourier, 245. Fresnel's undulatory theory, 114, 117. Galilee, 115. German philosophy, 7, 11, note, 104, 135, 459, 510, 519, 624. Gibbon, 50, 56, 253, 258. Goethe's views of the transformation of a leaf, 127. Greek mythology, 22, 52, 462, 514. Greek sophists, 62. Greatest happiness principle; 36, 311. Guizot, 50,143, 223. Hahnemann, 334. Hall, Robert, 29, 195. Halyburton, 463. Hamilton, Sir William, 11, note; primary qualities of matter, 84 ; on the freedom of the will, 278, note, 282 ; fundamental principles, 296, 524. Harris, Dr., 100. Hazlitt, 12. ' Hegel, 135, note, 458, 505. Helvetius, 411, 412. Herschell, Sir John, 3, note, 11; his anxiety to have the subject of general laws and causation cleared up, 82; 124, 125, 519, note, 525. Hill, Rowland, 222. Hooker, 148, 473. Howe, 72. Humboldt, 111, note, 125, 131; error as to cause of unity of Cosmos, 134, 135; 156, 166. Hume, 50, note, 50, 57 ; sceptical use of real facts, 63, 64; 74, note, 156, 222, 253, 264 ; error of his utilitarian theory, 311, 317; perversions of conscience, 436-440 ; 446, 518, 528. REFERENCES TO AUTHORS AND SYSTEMS. Hunt on the properties of rays of light, 100. Hutcheson's views of virtue, 312, 319, 320,408. Ionian school of philosophy, 134; 136. Jacobi, sets feeling in opposition to the understanding, 505. James, J. A., 434. Jesuits, 385, 386. Jouffroy, his view of the will, 272 ; limits to human inquiry, 290 ; desire no moral quality, 314, 320, 408, 451. Justin Martyr, 189. Kames, Lord, 288. Kant, ll, note; fundamental principles, 296, 300, 408, 605, 518, 524, 528. Keith's Land of Israel, 469. Kepler's laws, 106, 113-116, 124 ; his ideas as to order in world, 135. Lamartine, 57, 514. Lecchman, 222. Leibnitz, U, 74; activity of matter, 85, 86 ; his Theodicbe, 146, 183 ; definition of motive, 278, note. Lewes, 438. Libertarians, 279, 285, 531. Lindley, 127. Locke, 270. Lucretius, 167. Lycurgus, 241. Lyell, Sir Charles, 97. Macaulay, defective views as to answer to prayer, 208, note; perversions of conscience, 435-438. Mackinnon on civilisation, 259. Mackintosh, Sir James, 8, 59, 286; fundamental principles, 296, 303 ; defective views of the moral faculty, 304-310, 408, 528. Dlaclagan, Professor, 461. Mahommedanism, 53. Dlaistre, De, 53. Malthus, 430. M°Crie, Dr., his sagacity, 143. Mexican superstition, 51. Mill, James, 272 ; John Stuart, 87, note, 95, note ; character of his work, 526. Miller, Hugh, 159, 41:2. Milton, 386,, 392, 422. Mohs' forms of Crystal, 124. blontesquieu, 50, 143. Morell, 11, note, 459 ; review of his intuitional theology, 506-511. Mosely, Professor, 129. Neander, 54, 505. Necessarians, 279, 285, 531. Neological Critics, 56. Newton, Sir Isaac, 7; his discoveries 106, 113-116 ; 133. Nichol, Professor, 100. Niebuhr, 5, 38, 254. North British Review, 215. Owen, Rev. John, 280, note, 409. Owen, Professor, his views as to archetypes, 129-131, 162. Owen, R., 245, 279. Paley, 3, 16, 33, 132. Pantheism, 16, 66, 57, 213-220, 458-460. Pascal, 60, 69, 79. Payne, Dr., his views of volition, 272. Peripatetics, 463. Persian Religion, 21. Pharisees, 49. Philosophy of Plan of Salvation, 488. Plato, evil a limitation of the Divine power, 65 ; world an animal, 104 ; 133, 135, 463, 506, 529. Pliny the Elder, 61. Plutarch, 61, 191; his treatise on superstition, 212-218. Pope's Essay on Man, 187. Popery, 53. Prescott, 62. Pythagorean views ofNumber,133,135. Ray, 3. Reid, Dr. Thomas, statement of the theistic argument, 3 ; causation, 128 ; fundamental principles, 296 ; analysis of the moral powers, 320 ; 408, 624. Reynolds, Bishop, on the affections, 382, 397. Robertson, 50, 143. Rochefoucault, 411, 412. Roland, Madame, 251. 536 REFERENCES TO AUTHORS AND SYSTEMS. Roman Mythology, 52, 53, 57. Rousseau, 43, 56, 223, 301, 378, 446. Sadducees, 44, 49, 458. Schelling, 6, 135, note. Schleiden, 126, 127. Schleiermacher, 505. Scott, Sir Walter, 143, 401. Seneca, 174, 463, 464, 519. Sevign6, 50. Shelley, 43, 378. Shenstone, 262. Simon, St., 245. Smith, Adam, 143, 144, 259, 300, 430; perversions of conscience, 435-441. Somerville, Mrs., 388. Socrates, 2, 513, 514. Socialism, 241, 245. Stoic Philosophy, 22, 49, 205, 293, 331, 464. Stewart, Dugald, fundamental principles, 296 ; the moral faculty, 320 ; 408, 416, 524. Strauss, 459. Swift, 418. Tappan on the Will, 282. Taylor, Isaac, 168, 183, 200. Taylor, Jeremy, 425. Thiers, 15, note, 55. Thomson's Castle of Indolence, 262. Thueydidcs, 251, 252. Thugs, 22, 385, 386. Todd and Bowman's Physiology, 128. Tucker, 184. Turner's Anglo-Saxons, 205. Vestiges of Creation, 91, 92. Vinet,14, 48, 390, 408, 410, 459. Volney, 62. Voltaire, 50, 56, 377. Wardlaw's Christian Ethics, 409. Whewell, 98; review of his Philosophy of the Inductive Sciences, 112-118: 126 ; definition of a type, 128 ; fundamental principles, 296 ; 519 ; character of his philosophy, 525, 526. Wordsworth, 503. Xenophanes, 22. Young's undulatory theory,114, 117. EDINBURGH : PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY. 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