fell thee, that five or six friends meeting at my chamber and discoursing on a subject very remote from this, found themselves quickly at a stand by the difficulties that arose on every side. After we had awhile puzzled ourselves without coming any nearer a resolution of those doubts, which perplexed us, it came into my thoughts, that we took a wrong course, and that before we set ourselves upon inquiries of that nature, it was necessary to examine our own abilities, and see what objects our understandings were or were not fitted to deal with. This I proposed to the company, who all readily assented, and thereupon it was agreed, that this should be our first inquiry."

Such were the sentiments on this subject of a man, who has probably contributed more largely than any other individual to help us to the correct understanding of the mind; and whose writings, such is their singular originality and acuteness, can hardly be too strongly recommended for perusal.

§. 8. Helps us in the correction of mental errours.

A third advantage resulting from the study of the Philosophy of the Mind, is, that it teaches us in many cases to correct whatever deficiences or errours may exist in our mental constitution.

In our present state of imperfection, while we are found to experience various kinds of bodily evils, we are not exempt from those of the mind; and we know not, that it can any more excite surprise, that some people exhibit mental distortions, than it can, that we daily see not only the healthy and the well-formed, but the maimed, the halt, and the blind. If then it be asked, how are these various mental defects to be remedied, the answer is obvious, that we should act in regard to the mind, as we do in promoting the restoration of the body; we should commit the business of ascertaining a remedy to those, who are in some good degree acquainted with the subject and with the nature of the disease. A physician, altogether ignorant of the anatomy and physiology of the human system, would be poorly qualified to relieve a fellow being in sick

ness, or who had suffered a fracture in his limbs. But if knowledge be necessary, in order to heal the weakness of the body and restore it to its proper soundness and beauty, it is not less important in the restoration of analogous evils in the mental constitution.

In looking round to see, whose minds are disordered, and whose are in a sound and healthy condition, we notice, for example, that some persons are troubled with a very weak memory. We have a very candid confession on this point in the writings of Montaigne. He informs us, that he did not trust to his memory. "I am forced (says he) to call my servants by the names of their employments, or of the countries where they were born, for I can hardly remember their proper names; and if I should live long, I question whether I should remember my own name." It appears, however, from his acquaintance with the principles of the ancient philosophers, that he had not much reason to complain, except of his own inattention to this valuable mental susceptibility. He remembered principles; he could keep in recollection the outlines of the sciences, but could not so well remember insulated facts, especially if they related to the occurrences of common life. This peculiarity in the operations of the memory is not unfrequently found among men of letters, especially if they possess a vivid imagination. But it must be considered a mental defect; one, which it is not only important to understand, but to try to remedy.

Montaigne is a striking instance of failure in one of the varieties of memory, and others fail equally in the power of reasoning, that is, in forming judgments or conclusions by combining together a number of consecutive propositions. And this happens from a variety of causes, as from weakness of attention, or the influence of prejudices, or an ignorance of the nature and sources of evidence, or from other causes, which may be guarded against and controlled. In other cases the mind is thrown into confusion in consequence of such exceeding vividness in the conceptions, as to lead one to mistake the mere objects of thought for real external objects. And again we have

the still more formidable evils of idiocy in its various forms of origin, and of partial and total insanity.

Since then it must be admitted, that there are diseases and distortions of the mind no less than of the body, and that we cannot expect a restoration from those evils without an intimate acquaintance with the state and tendencies of our intellectual powers, such an acquaintance becomes exceedingly desirable.

§. 9. Is a help to those, who have the charge of early education.

This study, in the fourth place, furnishes many very valuable hints to those, who have the charge of early education. It is well known that children and youth adopt almost implicitly the manners and opinions of those, under whom they happen in Providence to be placed, or with whom they much associate, whether they be parents, instructers, or others.

Let it, therefore, be remembered, that passions both good and evil may then rise up and gain strength, which it will afterwards be found difficult to subdue. Intellectual operations may at that period be guided and invigorated, which, if then neglected, can never be called forth to any effective purpose in after life. Habits and associations of various kinds may then be formed, which will defy all subsequent attempts at a removal, and will follow the subject of them down to the grave.

What we learn from every day's observation agrees with what we are taught in the saying of Solomon ;"Train up a child in the way he should go, and when he is old, he will not depart from it."

It is, then, reasonably expected of parents and instructers, that they attempt to eradicate in the minds of the young bad passions and foster and sustain those, which are good; that they pursue suitable methods for the invigora tion of the reasoning powers, and that they strive to strengthen those various habits and associations, which shall render them good members of a family, useful citizens in the commonwealth; and above all should those

under their care be trained up in the understanding and practice of that religion, which brings peace and hope. When we take these things into view, and when we further recollect the frequency of characteristic, if not original differences in intellectual power and inclination, no one certainly can be considered properly qualified for this great undertaking, who has not formed a systematic and philosophic acquaintance with the principles of the mind.

§. 10. Instructs us not only as to our thoughts but language.

It may not be out of place to remark here, that this science concerns not only the various forms of thought, but the nature of language also, which is the medium of communication, by which our thoughts are made known to others. Here then is another and fifth benefit, which may properly be set up against those objections, which have been made to this interesting department of science, since it is in a great measure by means of language, that different and distant minds hold intercourse, the forms of society are preserved, and the great family of man are enabled to go forth in the path of social and civil melioration.

As words are in themselves mere arbitrary signs, and have no natural or inherent fitness for the expression of the signification, which is attached to them, more than various other signs, which might have been employed, they afford a fruitful subject of remark to the intellectual philosopher, who states the object for which they are used, explains their necessary imperfection, and teaches us in their skilful and appropriate application. And this he is well enabled to do, since it particularly falls to him to inquire into the origin and combinations of thought; and the notion, which we form of language, always includes not only the written and oral signs, but also the thoughts or mental states, which they are designed to represent.

§. 11. Has a connection with other departments of science. It is to be considered further, that this department of science has an intimate connection with others, which are

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of great importance; and this connection may be regarded as increasing the urgency of attending to it.For instance, Intellectual Philosophy has an intimate connection with Moral. In the latter science we bring under consideration injuries, benefits, the nature and obligation of contracts, and the various duties of men; but such inquiries would be exceedingly fruitless without a thorough acquaintance with the emotions and passions, and with other modifications, both simple and complex, of the intellectual principle. Intellectual Philosophy has also a close connection with the most important applications of Criticism. It would not be possible to give any rational account of the excellencies or defects of a poem, painting, edifice, or other work of art, without a knowledge of it. For, although we often call such works beautiful and sublime, it is certain, that they cannot possess the qualities of beauty or sublimity, independently of our mental frame, and we never apply those epithets to them, except it be with reference to certain principles within us. Again, Intellectual Philosophy is closely connected with the science and practice of oratory. We sometimes hear the science of the mind designated as the philosophy of human nature, and nothing certainly is more common than the remark, that a knowledge of human nature is essential to the orator. With how much greater directness and strength he applies his powers of reasoning, when he understands the principles, on which the mind operates in every reasoning process! With how much greater confidence he attacks prejudices, and rouses or allays the passions, when he has thoroughly meditated the passions, and the various influences, by which our judgments are biassed!It will further be found on examination, that the Philosophy of the Mind has an indirect, but real relation to other departments of knowledge, apparently more remote from it than those, which have been mentioned. It may be thought, that the relation between astronomy and the science of the mind is not very obvious; but the mind, nevertheless, is the great medium or instrument, by which the astronomer makes his calculations concerning