invention, and in this sense it is said to invent machinery, to compose music and poetry, and in general to produce every new conception. Imagination, again, is sometimes taken for the faculty of recalling previously-acquired notions of objects. This signification even corresponds to the etymology of the word: the images exist interiorly. At another time imagination indicates a lively manner of feeling and acting. Imagination, in fine, is a title given to facility of combining previous perceptions, and of producing new compositions.

A

To the preceding considerations I answer, that imagination is in no case a fundamental faculty. There can be no single faculty of invention, or else he who displays it in one ought to show it in all arts and sciences. And it is notorious that powers of invention are very different in the same as well as in different persons. mechanician who invents machines of stupendous powers, may be almost without musical talent, and a great geometrician may be perfectly insensible to the harmony of tones; whilst the poet who can describe the most pathetic situations and arouse the feelings powerfully, may be quite incapable of inventing mathematical problems. Man, it is certain, can only invent, or perfect, according to the sphere of activity of the peculiar faculties he possesses; and therefore there can be no fundamental power of invention. Each primitive faculty has its laws, and he who is particularly endowed in a high degree, often finds effects unknown before; and this is called invention. Imagination is, consequently, no more than a quantitive mode of action of the primitive faculties, combined particularly with those of causality and comparison. Inventions are, probably, never made by individual faculties; several commonly act together in establishing the necessary relations between effects and causes.

The fundamental faculties sometimes act spontaneously, or by their internal power, and this degree of activity is then called imagination also. In this sense imagination is as various in its kinds as the primitive faculties. Birds build their nests, or sing, without having been taught, and men of great minds do acts which they

had never either seen or heard of. In calling the degree of activity of the faculties which produces these effects imagination, it is still a mere result of existing individual powers. All that has been said of imagination, as the faculty of recalling impressions, is referrible to the mode of action styled memory of the intellectual faculties, and is not an effect of any single power.

Finally, imagination, used synonymously with exaltation, or poetic fire, results from activity of the fundamental faculty which I call ideality, and to the consideration of which mental power in Vol. I. of Phrenology, I refer my reader for farther information.

From the preceding reflections on perception, attention, memory, and imagination, it follows, that they are quantitive modes of action of the fundamental faculties, each of which may act spontaneously, or be roused by external impressions. The intellectual faculties alone perceive or know impressions, and being directed towards the objects of which respectively they have cognizance, produce attention; repeating notions already perceived, they exert memory; and being so active as to cause effects as yet unknown, they may be said to elicit imagination.

VII. Judgment.

Judgment is commonly believed to be a fundamental power of the mind. It is said to have been given to counterbalance imagination and the passions, and to rectify the errors of intellect. Memory and judgment are sometimes also maintained to exclude each other, but experience shows this opinion to be erroneous, for some persons possess excellent memory as well as great judgment. These two kinds of manifestations, however, may also exist separately; and the conclusion then follows, that they are neither the same faculty nor the same mode of action. Let us first see whether judgment be a fundamental power or not.

Gall, observing that the same person may possess excellent judgment of one kind, and have little or none of another, that a great judge of mathematics, for instance, may have almost no

capacity to judge of colors or of tones, considers judgment as the third degree of activity of every fundamental faculty; and admitting as many kinds of judgment as special faculties, denies it the prerogative of being looked on as a primitive power. In his opinion, every fundamental faculty has four degrees of activity: the first is perception; the second, memory; the third, judgment; and the fourth, imagination.

I, myself, neither consider judgment as a fundamental faculty, nor with Gall, as a degree of activity, or as a mode of action to every faculty. Judgment cannot be a quantitive mode, and certainly not the third in degree, for some individuals judge very accurately of impressions as soon as perceived, without possessing the memory of them to a great extent; and others, with an excellent memory of particular kinds of impressions, judge very indifferently of the same. It even happens that certain faculties are in the highest degree, or spontaneously, active, while the judgment in relation to these very powers is bad. In other cases, the faculties are exceedingly active, and also judge with perfect propriety. Moreover, judgment cannot be an attribute of every fundamental faculty of the mind, since the affective powers, being blind, neither recollect nor judge their actions. What judgments have physical love, pride, circumspection, and all the other feelings? They require to be enlightened by the understanding, or intellectual faculties; and on this account it is, that when left to themselves they occasion so many disorders. And not only does this remark apply to the inferior but also to the superior affective powers; to hope and veneration, as well as to the love of approbation and circumspection; we may fear things innocent or noxious, and venerate idols as well as the God of the true Christian.

I conceive, then, that judgment is a mode of action of the intellectual faculties only; and not a mode of quantity but of quality. The better to understand my meaning, let us observe, that there is a relation between external objects themselves, and also between external objects and the affective and intellectual faculties of man and animals. These relations are even determinate, and in their

essence invariable; they admit modifications only. Hunger and aliment, this and digestion have a mutual relation. Now, if these relations are seen to be perfect and to exist as they are usually found, we say the function is good or healthy. If the sense of taste approve of aliments which man commonly employs and digests, the taste is good and perfect; but there is disorder or aberration whenever the functions depart from their ordinary modes of manifesting themselves; if, for instance, the taste select articles generally esteemed filthy or unfit for food, such as chalk, charcoal, tallow, &c. it is disordered or bad.

The intellectual faculties are in relation with the affective powers and with external objects, and their functions are subject to determinate laws. The faculties of coloring and of melody cannot arbitrarily be pleased, the one with every disposition of colors, and the other with every combination of tones. Now, the functions of the intellectual faculties may be perfect or imperfect, that is, be in harmony, or the contrary, with their innate laws, and the product of these two states announced is judgment; for the intellectual faculties alone know their own and the relations of the affective powers with the external world. The expression judgment, however, it must be observed, is used to indicate as well the power of perceiving the relations that subsist between impressions themselves, as the manner in which this power is affected by these. We distinguish different savors from each other, and we feel the different impressions they make. In both these operations we judge. The same thing holds in regard to all the perceptive faculties: they perceive the relations of their appropriate and peculiar impressions, and recognise the effect this act of perception produces. The faculty of coloring, for instance, perceives several colors, and is then affected agreeably or disagreeably; in consequence, it approves or disapproves of their arrangement. The perception of any relation whatever is the essence of judgment.

The judgment of the faculties which perceives the physical qualities of external objects, even of tones or melody, is also called We are said to have a good or a bad taste, or judgment, in

taste.

coloring, drawing, and music, in speaking of forms, proportions, &c.

Each perceptive faculty feels impressions and relations of one kind only; that of configuration knows forms; that of coloring colors; and that of tune tones. The judgment, or the more or less healthy action of each, is in like manner confined to its special function. There are consequently as many kinds of judgment as perceptive faculties, and one kind must not be confounded with another. The regular and perfect manifestation of the functions of the two reflective powers, however, examining the relations of all the intellectual and affective faculties to their respective objects, and the relations of the various powers among themselves, particularly deserves the name judgment; it essentially constitutes the philosophic judgment, which is applicable to every sort of notion. It is synonymous with reasoning. Comparison and causality being the highest intellectual powers, and an essential and necessary part of a reasonable being; their perfect action or good judgment consequently ranks above all other kinds of judgment. However, reason or the reflective faculties in themselves are not infallible; they may be deceived by the erroneous notions and feelings on which they operate. Sound and true reasoning requires two things; first, sound reflective faculties; and second, exact notions and just feelings, viz. sound premises.

VIII. Association.

Several philosophers in Great Britain, and especially Dugald Stewart, have lately spoken much of a peculiar faculty of association. They have examined the laws of its activity, and ascribed to it a great influence on our manner of thinking and feeling; they have even considered it as the cause of the sublime and beautiful.

These propositions I conceive are erroneous; association, in my opinion, being only an effect of the mutual influence of the fundamental faculties. One being active, excites another, or several, and the phenomenon is association; which occurs not only among