hand, hold it to be an EMINENTLY ACTIVE compound, susceptible at the same time of some modification from external causes; and how different will our methods for improving it be according as we conscientiously hold one or other of these views? Mr Owen, we know, will tell us, that an infant an hour old is NOT active, and we grant him this position; but our doctrine is, that at this age the mind contains principles which time alone will render active, and which cannot be eradicated, changed, or prevented from unfolding themselves, except by the death or physical restraint of the being. He, on the other hand, to be consistent, must deny the existence of all principles ever tending to action, because the moment he admits a single active disposition, his whole fabric, reared on the basis of man's passive nature, falls to the ground, and he must himself perceive the necessity of inquiring into the character and tendency of the active powers, before forming schemes for directing human conduct.

Vehement disputes have been maintained by philosophers about the influence of nature and education, as forming the character of individuals, one class maintaining that nature does all, and another that education, in this respect, is omnipotent. Mr Owen, although in words he disclaims alliance with the latter, appears to us, if he were consistent with himself, to belong to it. The phrenologist steers a middle course between the two; man, as revealed to him by his science, is endowed with active powers, which in some individuals, such as Fairfax's sons, are so energetic as to form the leading features of the characters through life, but which in others are susceptible of control and direction, so as to render them liable to receive important modifications from · without.

upon, that is,-till a thought, or idea, come into the mind; which thought, or idea, comes into his mind, independently of any power which man can command, and leads him along as 'decidedly as if he were drawn by force, and,― boasting of his freedom,-he is thus led, as it were "by the nose," from the cradle to the grave.-O.

The questions then naturally occur, first, to what extent is it possible to modify human nature by external influences? Shall we be able by any treatment to direct all the manifestations to legitimate objects alone? And, secondly, what means are best fitted to accomplish the greatest attainable improvement?

It is extremely difficult to answer the first of these questions, because human nature has never yet been philosophically understood; nor have all possible means of improving it been tried, and their effects ascertained. We shall therefore state only a few general remarks on this point. Human beings may be divided into three great classes. In individuals composing the first class, the animal propensities predominate so much over the moral sentiments and intellect, that naturally they are extremely prone to vicious indulgences hurtful to themselves and to society. Nero, Commodus, Caligula, among the ancients; Louis XI. Bellingham, Thurtell, and criminals in general, among the moderns, are examples of this division. In those of the second class, the animal propensities are nearly equally balanced by the moral sentiments and intellect, and the habitual preponderance of either depends on the influence of external causes. If they are placed among the virtuous, they will generally act under the guidance' of their moral sentiments and understanding; if surrounded by the example, and stimulated by the temptations of abandoned associates, they will lapse into vice. The great mass of mankind, in our judgment, belongs to this class; but we beg the reader to attend to the condition which we annex to the influence of circumstances over them, namely, that their general or habitual conduct only will be thereby determined; for as the propensities exist in them in a state of considerable energy, they will by no training hitherto discovered reach perfection in moral conduct, but will present that chequered appearance of good and evil, so characteristic of the human race. To the third class belongs a small remnant, who may really be styled, in a worldly sense, the elect, namely, individuals in whom

the propensities are just so powerful as to serve their necessary purposes in life, and in whom the moral sentiments and intellect so greatly preponderate, that a perpetual serenity of temper and benignity of disposition reign within, and who seem already to have realized in themselves the beau ideal of a perfect human being.

So far as we have yet observed, the first class is the least susceptible of improvement; and to prevent them, by moral training, combined with physical restraint, from abusing their propensities, is almost all we can expect. To the improvement of the second class we are unwilling to set limits, and only observe, that we do not expect to see them rendered perfect. The third class is extremely small, and is obviously not greatly susceptible of melioration.

We proceed, therefore, to inquire into the means contemplated by Mr Owen for elevating the character of all these classes, and leading them to the highest degree of excellence of which their nature is susceptible. This end, according to our views, will be best attained by providing for the gratification of as many of the natural faculties as can be indulged, without injury to the individual or society, and by inducing each member of the community to restrain all other manifestations of his feelings. Now, if we contemplate the constitution of the mind phrenologically, we discover the following primitive animal propensities, besides the desire for food:

Mr Owen proposes to admit the earliest and most unlimited indulgence of the first of these propensities,* and

Mr Owen supposes that much insincerity has been produced in the world by the unnatural restraints which the customs of society have put upon the ra

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holds the opinion, that although mankind should increase their numbers to an indefinite extent, the means of their subsistence and accommodation can be still more rapidly provided. We, on the other hand, conceive, that the first step towards meliorating the condition of the race, must consist in inducing them to put restraint upon this propensity, to suppress it till, by the exercise of their other faculties, they have provided, not only the means of animal existence, but that portion of moral, religious, and intellectual cultivation, that will fit them for adequately discharging their duties as parents and members of society. We are aware, indeed, that Mr Owen will reply, that in his system the latter requisites will be amply provided, and that the children in his new establishments will be greater philosophers at ten years of age than men in old society at fifty. If they are rendered really rational at this tender age, then, in our opinion, the first discovery they will make will be the indispensable necessity of curbing this appetite, of which their patron is disposed to permit to them unlimited indulgence. Regard to health, also, will dictate the same salutary restraint.

The next propensity is the love of offspring. In old society this is gratified to the greatest possible extent, consistent with the duties of individuals to the community. The mother* reaps her dearest enjoyments from those cares and watchings which to others appear so painful; and the

tional indulgence of this propensity. He supposes, that in this case, like all others, the right way may be distinguished from the wrong, by the natural consequences. The way which experience shall prove to be productive of most happiness, with least suffering, is the way which he supposes nature to have intended. He supposes it a species of degrading bondage, for one party to be held as the property of another, against the natural inclination of either; and thinks that force" can never be useful, either to separate or to keep together the affections of mankind. And he supposes, moreover, that, regarding the necessaries and comforts of life, our powers of production are now so great, that they must keep always "a-head" of population, till the whole earth become a cultivated garden; and when a check becomes necessary, he supposes that reason will point out a mode more effectual than misery; but that many centuries must elapse before this check can be either necessary or beneficial.-O.

child exercises the finest feelings of our nature (adhesiveness and veneration), in that return of mingled reverence and affection which he pours forth as a recompense for the anxieties of which he is the object. In the new system it is proposed to limit this intercourse to a few hours a day; to assign to the community the duty of nursing, tending, and protecting the infants; and to train them to regard themselves as the children of the establishment rather than of individuals. In Mr Owen's picture of the advantages of this system, there is something fascinating to those in whom benevolence is stronger than philoprogenitiveness. He represents the little creatures sporting together; their minds already expanding with a diffusive benevolence, and finding their sole delight in receiving and communicating enjoyment. The parents, too, under the same combination of feelings, are supposed to experience the highest pleasures in contributing infant members to the community, and to be removed far above that grovelling selfishness which induces ordinary mortals to love their own children better than those of all the world besides, just because they are their own. However beautiful such views may appear to the eye of reason, it is obvious, that if nature has constituted man with the sentiment of self-love, and combined it with the love of offspring, he will be impelled by these in

• When treated kindly.-O.

+ It is proposed to apply the advantages of science to the rearing and training of children, in the idea that the unpleasant labour, which at present attends this department, may be greatly shortened. Mr Owen supposes; that the duty of tending, educating, feeding, and clothing a limited number of children, can be conducted, under scientific arrangements, in a superior way, which will be extremely agreeable to the children, and at less than a twentieth part of the toil and labour which is now required to accomplish the same purpose in a very inferior manner. He does not suppose that this method will have any tendency to destroy the natural affection on either side, because he believes that mankind are attached to that which gives them pleasure, and are averse to that which gives them pain, and that the proposed arrangements will only have the effect of lessening the latter. He proposes to set no limits to the intercourse between parents and children; and he does not think that the children will be much iujured, even at the commencement, by this intercourse with their parents, because it is in those instances, in which the children are troublesome to their parents, that the latter are most apt to injure the dispositions of the former by harsh treatment.-0.