IT

PART SECOND.

SECTION I.

Of the Utility of the Philofophy of the Human Mind.

has been often remarked, that there is a mutual connexion between the different arts and sciences; and that the improvements which are made in one branch of human knowledge, frequently throw light on others, to which it has apparently a very remote relation. The modern difcoveries in aftronomy, and in pure mathematics, have contributed to bring the art of navigation to a degree of perfection for merly unknown. The rapid progrefs which has been lately made in aftronomy, anatomy, and botany, has been chiefly owing to the aid which these sciences have received from the art of the optician.

Although, however, the different departments of science and of art mutually reflect light on each other, it is not always neceffary either for the philo fopher or the artist to aim at the acquifition of general knowledge. Both of them may fafely take many principles for granted, without being able to demonftrate their truth. A feaman, though ignorant of mathematics, may apply, with correctnefs and dexterity, the rules for finding the longitude: An aftronomer, or a botanist, though ignorant of optics, may avail himself of the use of the telescope, or the microscope.

Thefe obfervations are daily exemplified in the cafe of the artift; who has feldom either inclination or leisure to fpeculate concerning the principles of his art. It is rarely, however, we meet with a man of science, who has confined his ftudies wholly to one branch of knowledge. That curiofity, which he has been accustomed to indulge in the course of his favourite purfuit, will naturally extend itself to every remarkable object which falls under his obfervation; and can scarcely fail to be a fource of perpetual diffatisfaction to his mind, till it has been fo far gratified as to enable him to explain all the various phenomena, which his profeffional habits are every day presenting to his view.

As every particular science is in this manner connected with others, to which it naturally directs the attention, fo all the purfuits of life, whether they terminate in fpeculation or action, are connected with that general fcience, which has the human mind for its object. The powers of the understanding are inftruments which all men employ; and his curiofity must be fmall indeed, who paffes through life in a total ignorance of faculties, which his wants and neceffities force him habitually to exercife, and which fo remarkably diftinguish man from the lower animals. The active principles of our nature, which, by their various modifications and combinations, give rife to all the moral differences among men, are fitted, in a ftill higher degree, if poffible, to intereft thofe, who are either difpofed to reflect on their own characters, or to obferve, with attention, the characters of others. The phenomena re.

fulting

fulting from these faculties and principles of the mind, are every moment foliciting our notice; and open to our examination, a field of discovery, as inexhaustible as the phenomena of the material world; and exhibiting not lefs ftriking marks of divine wisdom.

While all the fciences, and all the purfuits of life, have this common tendency to lead our inquiries to the philosophy of human nature, this last branch of knowledge borrows its principles from no other fcience whatever. Hence there is fomething in the study of it, which is peculiarly gratifying

reflecting and inquifitive mind; and fomething in the conclufions to which it leads, on which the mind rests with peculiar fatisfaction. Till once our opinions are in fome degree fixed with refpect to it, we abandon ourselves, with reluctance, to particular fcientific investigations; and on the other hand, a general knowledge of fuch of its principles as are most fitted to excite the curiofity, not only prepares us for engaging in other purfuits with more liberal and comprehenfive views, but leaves us at liberty to profecute them with a more undivided and concentrated attention.

It is not, however, merely as a fubject of fpecu lative curiofity, that the principles of the human mind deferve a careful examination. The advan tages to be expected from a fuccefsful analysis of it are various; and fome of them of fuch importance, as to render it astonishing, that, amidst all the fuccefs with which the fubordinate fciences have been cultivated, this, which comprehends the principles

of all of them, fhould be ftill fuffered to remain in its infancy.

I fhall endeavour to illuftrate a few of these advantages, beginning with what appears to me to be the most important of any; the light, which a philofophical analyfis of the principles of the mind would neceffarily throw, on the fubjects of intellectual and moral education.

The most effential objects of education are the two following: Firft, to cultivate all the various principles of our nature, both speculative and active, in fuch a manner as to bring them to the greatest perfection of which they are fufceptible; and, Secondly, by watching over the impreffions and affociations which the mind receives in early life, to fecure it against the influence of prevailing errors; and, as far as poffible, to engage its prepoffeffions on the fide of truth. It is only upon a philofophical analyfis of the mind, that a fyftematical plan can be founded, for the accomplishment of either of these purposes.

There are few individuals, whofe education has been conducted in every respect with attention and judgment. Almost every man of reflection is confcious, when he arrives at maturity, of many defects in his mental powers; and of many inconvenient habits, which might have been prevented or reme. died in his infancy or youth. Such a consciousness is the firft ftep towards improvement; and the perfon who feels it, if he is poffeffed of refolution and fteadiness, will not fcruple to begin, even in advanced years, a new courfe of education for him

felf. The degree of reflection and obfervation, indeed, which is neceffary for this purpofe, cannot be expected from any one at a very early period of life, as these are the laft powers of the mind which unfold themselves; but it is never too late to think of the improvement of our faculties; and much progress may be made, in the art of applying them fuccessfully to their proper objects, or in obviating the inconveniences refulting from their imperfec tion, not only in manhood, but in old age.

It is not, however, to the mistakes of our early inftructors, that all our intellectual defects are to be afcribed. There is no profeffion or purfuit which has not habits peculiar to itself; and which does not leave fome powers of the mind dormant, while it exercises and improves the reft. If we wish, therefore, to cultivate the mind to the extent of its ca. pacity, we must not reft fatisfied with that employ. ment which its faculties receive from our particular fituation in life. It is not in the awkward and profeffional form of a mechanic, who has ftrengthened particular muscles of his body by the habits of his trade, that we are to look for the perfection of our animal nature: neither is it among men of confined pursuits, whether fpeculative or active, that we are to expect to find the human mind in its highest state of cultivation. A variety of exercises is neceffary to preferve the animal frame in vigour and beauty; and a variety of thofe occupations which literature and fcience afford, added to a promifcuous intercourfe with the world, in the habits of conversation and bufinefs, is no lefs neceffary for the improve