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and perfeverance, that unless future fceptics fhould Occupy a ground very different from that of their predeceffors, it is not likely that the controverfy will ever be renewed. The rubbish being now removed, and the foundations laid, it is time to begin the superstructure. The progress which I have made in it is, I am fenfible, very inconfiderable; yet I flatter myself, that the little I have done, will be fufficient to illuftrate the importance of the study, and to recommend the fubjects of which I am to treat, to the attention of others.

After the remarks which I have now made, the reader will not be furprised to find, that I have ftudioufly avoided the confideration of thofe questions which have been agitated in the prefent age, between the patrons of the fceptical philofophy, and their opponents. Thefe controverfies have, in truth, no peculiar connexion with the inquiries on which I am to enter. It is indeed only by an examination of the principles of our nature, that they can be brought to a fatisfactory conclufion; but fuppofing them to remain undecided, our fceptical doubts concerning the certainty of human knowledge, would no more affect the philofophy of mind, than they would affect any of the branches of phyfics; nor would our doubts concerning even the existence of mind, affect this branch of science, any more than the doubts of the Berkeleian, concerning the existence of matter, affect his opinions in natural philofophy.

To what purposes the philofophy of the human mind, according to the view which I propose to take of it, is fubfervient, I fhall endeavour to explain, at fome length, in the following fection.

IT

PART SECOND.

SECTION I.

Of the Utility of the Philofophy of the Human Mind.

T 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 astronomy, and in pure mathematics, have contributed to bring the art of navigation to a degree of perfection formerly 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 philosopher or the artist to aim at the acquifition of general knowledge. Both of them may safely take many principles for granted, without being able to demonftrate their truth. A feaman, though ignorant of mathematics, may apply, with correctnefs and dex. terity, 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.

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Thefe obfervations are daily exemplified in the cafe of the artift; who has feldom either inclination or leifure 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 pursuit, 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 so 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 fcience is in this manner connected with others, to which it naturally directs the attention, fo all the pursuits of life, whether they terminate in speculation or action, are connected with that general science, 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 distinguish 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 fres

divine wisdom.

While all the fciences, and all the pursuits 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 science whatever. Hence there is fomething in the study of it, which is peculiarly gratifying to a 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 respect to it, we abandon ourselves, with reluctance, to particular scientific 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 pursuits with more liberal and comprehensive views, but leaves us at liberty to prosecute them with a more undivided and concentrated attention.

It is not, however, merely as a fubject of speculative curiofity, that the principles of the human mind deferve a careful examination. The advantages to be expected from a fuccessful analysis of it are various; and some of them of such importance, as to render it astonishing, that, amidst all the fuccefs with which the fubordinate fciences have been cultivated, this, which comprehends the principles

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of all of them, fhould be still 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: First, to cultivate all the various principles of our nature, both fpeculative 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 analysis 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 refpect with attention and judgment. Almost every man of reflection is conscious, when he arrives at maturity, of many defects in his mental powers; and of many inconvenient habits, which might have been prevented or remedied in his infancy or youth. Such a consciousness is the first step 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.

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