stinctive impulses to cherish his own offspring as part of himself; and every system which should attempt to limit or control such feelings, will be regarded as an intolerable restraint upon the best of our natural affections.

Mr Owen will no doubt reply, that he has no intention of diminishing this tender intercourse; that the children will be permitted, during night, and all their leisure hours, to live in the exclusive society of the parents, exactly as in old society at present; and that the public training will be limited to those portions of time, in which children, in ordinary circumstances, are committed to the care of ignorant nurses, or placed under the birches of tyrannical schoolmásters. In answer to this statement, we would remind Mr Owen, that, according to his own principles, all the adults of old society are vitiated and debased by ignorance; that the first members of his new establishment must necessarily be composed of these rude materials; that, according to him, the human character is formed by impressions received even at the age of two months; and that he thus undertakes to permit ignorant parents to enjoy unrestrained intercourse with their children, and to fill their minds with erroneous ideas, and nevertheless assures us, that he will rear them, by public training, into perfect men. If this does not imply contradiction and impossibility, our faculties of Comparison and Causality deceive us.

The next propensity is that of "Adhesiveness," which, combined with the sexual passion, leads to marriage; and Selfesteem, or Self-love, being added, the combination produces the desire for exclusive possession of the object of our tender affections. Mr Owen, we understand, does not object to this arrangement, so long as both parties find it agreeable. Adhesiveness and Benevolence give rise to friendship; and in the new system, it is expected that these two feelings will furnish the mainsprings of conduct, so that their gratification is amply provided for.

Combativeness and Destructiveness follow next. The legitimate effect of these, in ordinary life, is to produce a VOL. I.-No. II.

bold, active, daring, and enterprising spirit, with as much fire as suits the motto of our country, "Nemo me impune "lacesset." Their abuses produce hotness of temper, contentions, rage, cruelty, or bloodshed, according to the degree of their excitement, and the extent to which they are permitted to proceed unchecked. In the new system, the daily routine of labour, rest, and pleasure, the removal of all objects of exclusive possession, the introduction of that equality which excludes ambition, and the total absence of all occasions for legitimate emulation, leave these propensities without the slightest prospect of gratification. they exist, therefore, as phrenology proves that they do, and if they possess spontaneous activity, they will probably gather strength by forcible suppression, engender secret strifes, hatred, and discontent, and finally blow up the whole establishment in some mighty explosion.

If

Acquisitiveness gives the desire for property, and, combined with Self-esteem, produces the love of exclusive póssession. In the new system, property is to belong to the community; and while we admit, that by this arrangement simple Acquisitiveness may find gratification, it is quite obvious, that all indulgence of the strong desire of personal aggrandizement produced by the combination now mentioned will be denied. If this desire exist, as all men, except the Owenites, believe,† and if it naturally demand to

In the new system, it is thought, that when mankind shall know that the use of "force" and "violence" has a necessary tendency to defeat its own purposes, and that every human being is guided or governed, in all his actions, by a judgment and inclinations, over the formation of which he has no control, and that the worst part of his fellow-creatures are really and truly only the most unfortunate,—it is thought that these hurtful propensities shall be altogether overcome; especially if the means are found sufficient for the gratification of all the inclinations and desires which can be indulged in, without injuring the happiness of ourselves and others. The summit of human ambition is supposed to exist in securing the esteem and admiration of our fellowcreatures. This esteem or admiration can be justly bestowed only on the benefactors of mankind; and the new system opens the only legitimate door through which ambition and emulation can attain the object they have in view.-O.

The followers of the new system believe, that the desire of aggrandizement is neither more nor less than the love of approbation and esteem; and

be gratified, nothing can be more preposterous than to erect a community founded on its utter exclusion.

Secretiveness, Mr Owen views as the growth of ignorance, and in his system all is to be open as the day. We recommend to him to keep a sharp look-out on those in whom the organs are very large, and the moral sentiments deficient, otherwise they will prove phrenology to be true, by duping, and perhaps plundering the whole community.

Self-esteem, or self-love, is recognised by Mr Owen as a principle of human nature; but he views it as an exceedingly rational feeling, ready to yield its pretensions to the calls of benevolence, and to reap its highest enjoyment in the happiness of others. Sincerely do we wish that we could regard it in this light; but, unfortunately, in our system it is a blind animal impulse, magnifying Self; and, when very energetic, tempting us to trample under feet benevolence, justice, and veneration, for the sake of its indulgence. Combined, as already mentioned, with Amativeness, Philoprogenitiveness, Adhesiveness, and Acquisitiveness, it is the origin of our desires for exclusive property in wife, family, and estate. To direct it to legitimate objects, and restrain its improper and excessive manifestations, is a duty at oncè arduous, painful, and imperative; and we have great apprehension that it will not, in all individuals, prove so accommodating and subservient to reason, as to ensure complete success to the views of Mr Owen.

The LOVE OF APPROBATION is intended to play a conspicuous part in the new establishment. It and BENEVOLENCE are expected to move the whole community, and to induce them to submit to every degree of self-denial that may be requisite for the general advantage. In men in general it is a powerful feeling, but it is only one of many natural desires; and Mr Owen appears to us to expect more

that when the good opinion of mankind shall be withdrawn from the possession of accumulated artificial wealth, that mankind will cease to desire more than their wants require.—O.

from it than it is capable of performing. In some individuals, also, it is extremely small; and such persons, if their Self-esteem, Combativeness, and Firmness, be large in proportion to its deficiency, will prove very troublesome members of the new communities.

Cautiousness or fear is regarded by Mr Owen as a factitious feeling, the sole offspring of ignorance and folly; and, accordingly, he contemplates its complete exclusion from the domains of the new community-"a consummation devoutly "to be wished for."-In old society, in which human beings are surrounded by danger in every form, it is a bountiful gift of an all-wise Creator. It serves as an instinctive sentinel over our safety, prompting us continually to watch and to fly from, or prepare to meet whatever foe may assail us. Its excessive endowment produces fearfulness, timidity, anxiety, and melancholy. To us the very existence of such a faculty affords a proof that man is not intended to inhabit a paradise on earth; nevertheless, we cordially wish Mr Owen success in his endeavours, first, to dispense with the necessity of its exercise, and then to expunge it from the tablets of the mind. We are sorry to add, however, that, in the very act of doing so, the faculty in question inspires us with fears and "doubts" that the wish will never be fulfilled.

Having now adverted to the animal propensities seriatim, we shall briefly notice the moral and intellectual faculties proved by phrenology to exist in man. They are the following:

Mr Owen, we understand, does not admit an intelligent

First Cause; and, although he * intends to tolerate religion (which springs from Veneration) to those who remain so unenlightened as to desire to worship, yet it forms no part of his system. In old society the sentiment of Veneration is directed also to superiors in rank or power, and produces a spirit of willing obedience. In the new system, however, all are intended to be on a footing of equality, so that its exercise in this manner also is cut off. Faith is one result of Hope, and he prescribes it as the origin of nearly all the evils which afflict the world. In prohibiting also all means of personal aggrandizement,† he denies to Hope the more vulgar employment of building castles in the air, an exercise attended with no small delight to the care-beridden sons of old society. Hope, in short, in the new establishment, will be swallowed up in fruition. In all these views, phrenology stands opposed directly to Owenism. As Veneration exists, and Causality and Comparison are also implanted in the mind, and, as the latter lead us from nature up to nature's God, the adoration of the Creator is regarded not only as the most rational, but the most delightful exercise of the human

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Mr Owen conceives, that, for human beings to talk of "admitting,' 99.66 jecting," and "tolerating," &c. as acts of the mind which individuals can control, is an erroneous conception. He has the notion, that surrounding circumstances make impressions upon the mind, and, all that man can do, as a “pas"sive agent," is to state what these impressions are, and to obey them. Regarding the "First Cause," the impressions which he has received lead him to believe that the human intellect, in its present imperfect state, is altogether incompetent to judge correctly on the subject. He sees around him marks of the sublimest wisdom and design; but, finding himself unable to attach "intelli"gence" to that which can neither have organic structure nor dimensions, he is compelled to remain in ignorance till the subject be more clearly revealed to bim.-O.

In the new system, the only possible way of securing "personal aggran"dizement" will be by becoming conspicuous for the superiority of our habits and attainments. This superiority will secure respect and approbation in every state of society, but more particularly in that which refuses, as counterfeit, all titles which are unsupported by such means; and, besides, these qualifications carry a reward along with them of which no earthly power can deprive them. Those who suppose that, under the new system, it is intended to view all individuals as exactly alike, have formed a supposition which is opposed to every thing in nature; while the new system is respected by its followers only so far as it appears to be in accordance with nature and the welfare of mankind.-O.