Thoughts on Man [126]
of what we call the brain, that we cannot but regard the latter as in some way the instrument of the former.
Now nothing can be more certain respecting the thinking principle, than its individuality. It has been said, that the mind can entertain but one thought at one time; and certain it is, from the nature of attention, and from the association of ideas, that unity is one of the principal characteristics of mind. It is this which constitutes personal identity; an attribute that, however unsatisfactory may be the explanations which have been given respecting it, we all of us feel, and that lies at the foundation of all our voluntary actions, and all our morality.
Analogous to this unity of thought and mind, is the arrangement of the nerves and the brain in the human body. The nerves all lead up to the brain; and there is a centrical point in the brain itself, in which the reports of the senses terminate, and at which the action of the will may be conceived to begin. This, in the language of our fathers, was called the "seat of the soul."
We may therefore, without departing from the limits of a due caution and modesty, consider this as the throne before which the mind holds its court. Hither the senses bring in their reports, and hence the sovereign will issues his commands. The whole system appears to be conducted through the instrumentality of the nerves, along whose subtle texture the feelings and impressions are propagated. Between the reports of the senses and the commands of the will, intervenes that which is emphatically the office of the mind, comprising meditation, reflection, inference and judgment. How these functions are performed we know not; but it is reasonable to believe that the substance of the brain or of some part of the brain is implicated in them.
Still however we must not lose sight of what has been already said, that in the action of the mind unity is an indispensible condition. Our thoughts can only hold their council and form their decrees in a very limited region. This is their retreat and strong hold; and the special use and functions of the remoter parts of the brain we are unable to determine; so utterly obscure and undefined is our present knowledge of the great ligament which binds together the body and the thinking principle.
Enough however results from this imperfect view of the ligament, to demonstrate the incongruity and untenableness of a doctrine which should assign the indications of different functions, exercises and propensities of the mind to the exterior surface of the scull or the brain. This is quackery, and is to be classed with chiromancy, augury, astrology, and the rest of those schemes for discovering the future and unknown, which the restlessness and anxiety of the human mind have invented, built upon arbitrary principles, blundered upon in the dark, and having no resemblance to the march of genuine science. I find in sir Thomas Browne the following axioms of chiromancy: "that spots in the tops of the nails do signifie things past; in the middle, things present; and at the bottom, events to come: that white specks presage our felicity; blue ones our misfortunes: that those in the nails of the thumb have significations of honour, in the forefinger, of riches, and so respectively in the rest."
Science, to be of a high and satisfactory character, ought to consist of a deduction of causes and effects, shewing us not merely that a thing is so, but why it is as it is, and cannot be otherwise. The rest is merely empirical; and, though the narrowness of human wit may often drive us to this; yet it is essentially of a lower order and description. As it depends for its authority upon an example, or a number of examples, so examples of a contrary nature may continually come in, to weaken its force, or utterly to subvert it. And the affair is made still worse, when we see, as in the case of craniology, that all the reasons that can be deduced (as here from the nature of mind) would persuade us to believe, that there can be no connection between the
Now nothing can be more certain respecting the thinking principle, than its individuality. It has been said, that the mind can entertain but one thought at one time; and certain it is, from the nature of attention, and from the association of ideas, that unity is one of the principal characteristics of mind. It is this which constitutes personal identity; an attribute that, however unsatisfactory may be the explanations which have been given respecting it, we all of us feel, and that lies at the foundation of all our voluntary actions, and all our morality.
Analogous to this unity of thought and mind, is the arrangement of the nerves and the brain in the human body. The nerves all lead up to the brain; and there is a centrical point in the brain itself, in which the reports of the senses terminate, and at which the action of the will may be conceived to begin. This, in the language of our fathers, was called the "seat of the soul."
We may therefore, without departing from the limits of a due caution and modesty, consider this as the throne before which the mind holds its court. Hither the senses bring in their reports, and hence the sovereign will issues his commands. The whole system appears to be conducted through the instrumentality of the nerves, along whose subtle texture the feelings and impressions are propagated. Between the reports of the senses and the commands of the will, intervenes that which is emphatically the office of the mind, comprising meditation, reflection, inference and judgment. How these functions are performed we know not; but it is reasonable to believe that the substance of the brain or of some part of the brain is implicated in them.
Still however we must not lose sight of what has been already said, that in the action of the mind unity is an indispensible condition. Our thoughts can only hold their council and form their decrees in a very limited region. This is their retreat and strong hold; and the special use and functions of the remoter parts of the brain we are unable to determine; so utterly obscure and undefined is our present knowledge of the great ligament which binds together the body and the thinking principle.
Enough however results from this imperfect view of the ligament, to demonstrate the incongruity and untenableness of a doctrine which should assign the indications of different functions, exercises and propensities of the mind to the exterior surface of the scull or the brain. This is quackery, and is to be classed with chiromancy, augury, astrology, and the rest of those schemes for discovering the future and unknown, which the restlessness and anxiety of the human mind have invented, built upon arbitrary principles, blundered upon in the dark, and having no resemblance to the march of genuine science. I find in sir Thomas Browne the following axioms of chiromancy: "that spots in the tops of the nails do signifie things past; in the middle, things present; and at the bottom, events to come: that white specks presage our felicity; blue ones our misfortunes: that those in the nails of the thumb have significations of honour, in the forefinger, of riches, and so respectively in the rest."
Science, to be of a high and satisfactory character, ought to consist of a deduction of causes and effects, shewing us not merely that a thing is so, but why it is as it is, and cannot be otherwise. The rest is merely empirical; and, though the narrowness of human wit may often drive us to this; yet it is essentially of a lower order and description. As it depends for its authority upon an example, or a number of examples, so examples of a contrary nature may continually come in, to weaken its force, or utterly to subvert it. And the affair is made still worse, when we see, as in the case of craniology, that all the reasons that can be deduced (as here from the nature of mind) would persuade us to believe, that there can be no connection between the