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قراءة كتاب Buchanan's Journal of Man, March 1887 Volume 1, Number 2
تنويه: تعرض هنا نبذة من اول ١٠ صفحات فقط من الكتاب الالكتروني، لقراءة الكتاب كاملا اضغط على الزر “اشتر الآن"
character of an inch of convolution, or of a half inch square of the finer intellectual organs, is sufficiently minute for the purposes of a student. Acting upon these views, the following catalogue of psychic functions has been prepared, which is offered now not for the reader’s study, as the multiplicity of detail would be embarrassing, but merely to give a general conception of the scope of cerebral psychology, and to show how extensive and apparently intricate a system may, by proper explanation of its principles, be made intelligible to all.
Instead of attempting to master this catalogue and the psychic busts which are to be shown hereafter, the reader should approach the subject by familiarizing himself with the profile grouping here presented, leaving the catalogue and busts for future exposition.
If radiating lines are drawn outward from the ear, the general character of the groups thus formed is indicated in the drawing. The department marked Inspiration extends from the median line as shown to the interior of the hemispheres on the median line. The region of the appetites is marked as Sensual Selfishness, the tendency of which is antagonistic to that of the region marked Duty.
CATALOGUE OF CEREBRAL ORGANS.
1. Intellectual.
Understanding.—Intuition, Consciousness, Foresight, Sagacity, Judgment, Wit, Reason, Ingenuity, Scheming, Imagination, Invention, Composition, Calculation, Somnolence.
Recollection.—Memory (recent and remote), Time, System.
Perception.—Clairvoyance, Phenomena, Form, Size, Distance, Weight, Color, Light, Shade, Order, Tune, Language, Sense of Force, Sensibility.
Semi-Intellectual.—Liberality, Sympathy, Expression, Sincerity, Humor, Pliability, Imitation, Admiration, Spirituality, Marvelousness, Ideality.
2. Ethical or Moral Organs.
Benevolence, Devotion, Faith, Politeness, Friendship, Love, Hope, Kindness or Philanthropy, Religion, Patience or Serenity, Integrity or Conscientiousness, Patriotism or Love of Country, Cheerfulness, Energy, Fortitude, Heroism, Health, Sanity, Caution, Sublimity, Reverence, Modesty.
3. Social Energy.
Self-respect or Dignity, Self-confidence, Love of Power, Ostentation, Ambition, Business Energy, Adhesiveness, Self-sufficiency, Playfulness, Approbativeness, Oratory, Honor, Magnanimity, Repose, Chastity, Coolness.
4. Selfish Forces.
Arrogance, Familiarity, Fascination, Command, Dogmatism, Combativeness, Aggressiveness, Secretiveness, Avarice, Stolidity, Force, Rivalry, Profligacy, or Lawless Impulse, Irritability, Baseness, Destructiveness, Hatred, Disgust, Animalism, Turbulence, Virility.
5. Sensitive and Enfeebling Elements.
Interior Sensibility or Disease, Appetite, Relaxation, Melancholy or Sullenness, Insanity, Idiocy, Rashness and Carelessness, Expression.
The reader should be careful not to attach too much importance to classification or nomenclature. The special descriptions of organs are necessary to a correct understanding.
CONTRASTS OF DEVELOPMENT
The contrast of intellectual development is seen in comparing the world-renowned philosopher Humboldt and the idiot figured by Spurzheim. The contrast of coronal and basilar development is seen in comparing the benevolent negro Eustace, who received the Monthyon prize for virtue in France with the skull of the cannibal Carib, as figured by Lawrence. As to the coronal or upward development of the brain, there is always a great contrast between untamable wild animals, such as the lion and the eagle, and those of gentle and lovely nature, such as the gazelle and the dove.
Superficial Criticism.
A RESPONSE TO MISS ELIZABETH STUART PHELPS.
The publication in the Chicago Inter-Ocean of two columns of sharp criticism on the spiritual movement by Miss Phelps, which were widely republished, induced the editor to send the following reply to the Inter-Ocean, which was duly published.
Boston, Mass., Jan. 23.
The rhetorically eloquent essay of Elizabeth Stuart Phelps on spiritualism has been read by the undersigned with that peculiar pleasure with which we witness an intellectual or psychic tour de force which produces singular results. It is quite an able production, for the ability of an advocate is measured by his capacity to make that which is obviously absurd appear quite rational, and to give to that which is intrinsically small or mean an air of refined dignity. Divested of its dignified and delusive rhetoric, what does the lady say or mean in plain, homely English?
She says that “cultivated thought” has a “slippery surface” on which spiritualism has made “a clutch,” and that it has lately made an “encroachment upon scientific attention,” so that psychical societies of distinguished men are “busying themselves;” also that spiritualism must be “made subject to the laws of common sense” and controlled by “common integrity,” and if this truth “is at last materializing before the consciousness of the believers in spiritualistic phenomena some good may come of it.”
That a certain style of “cultivated thought” familiar in Boston has a “slippery surface” on which neither religion nor philosophy makes much impression, cannot be denied, and that it is only lately (as she says) that psychical societies of more or less distinguished men have allowed spiritual science to encroach on their attention, is very true. It has always been so. Societies of distinguished men have always been behind the progress of undistinguished men. Neither Harvey nor Galvani was honored by societies of distinguished men until the “slippery surface” of their “cultivated thought” was clutched and crushed by the power of a widely diffused truth. As a general rule, the last place in which to find the foremost thought of the age is in the societies of distinguished men, whether they be politicians, theologians, or scientists. Hence it is that phenomena as old as history itself and of late as thoroughly investigated as any branch of positive science have just begun to encroach upon the attention of the societies to which the lady desires us to surrender our judgment. No doubt they have resisted such encroachments as long as decency would permit, and some very able writers think a great deal longer.
As to the insinuation that “believers in spiritualistic phenomena have only of late begun to appreciate common sense and common honesty,” when these believers count by millions, and include many more eminent men than her infallible psychic societies, the lady has permission to withdraw the charge, for it is obviously