‘Finally, man is endowed with faculties which are peculiar to him. Now it is to be investigated, whether the faculties which distinguish man from animals, and which constitute his human character, are innate. It must be answered, that all the faculties of man are given by creation, and that human nature is as determinate as that of every other being. Thus, though we see that man compares his sensations and ideas, inquires into the causes of phenomena, draws consequences and discovers laws and general principles; that he measures distances and times, and crosses the sea from one end to another; that he acknowledges culpability and worthiness; that he bears a monitor in his own breast, and raises his mind to the idea and adoration of God:—yet all these faculties result neither from accidental influence from without, nor from his own will. How indeed could the Creator abandon man in the greatest and most important occupations, and give him up to chance? No!’ Page 83. No, indeed; but there is a difference between _chance_ and a number of bumps on the head. One would think that all this, being common to the same being, proceeded from a general faculty manifesting itself in different ways, and not from a parcel of petty faculties huddled together nobody knows how, and acting without concert or coherence. Does man cross the seas, measure the heavens, construct telescopes, &c. from a general capacity of invention in the mind, or does the navigator lie _perdu_, shut up like a Jack-in-a-box in one corner of the brain, the mechanic in another, the astronomer in another, and so forth? That is the simple question. Dr. Spurzheim adds shortly after— ‘We every where find the same species; whether man stain his skin, or powder his hair; whether he dance to the sound of a drum or to the music of a concert; whether he adore the stars, the sun, the moon, or the God of Christians. The special faculties are every where the same.’ Page 85. He ought to have said the _general_ faculties are the same, not the _special_. But if there is not a specific faculty and organ for every act of the mind and object in nature, then Dr. Spurzheim must admit the existence of a general faculty modified by circumstances, and we must be slow in accounting for different phenomena from particular independent organs, without the most obvious proofs or urgent necessity. His organs are too few or too many. ‘Malebranche,’ says our author, ‘deduces the different manner of thinking and feeling in men and women from the different delicacy of the cerebral fibres. According to our doctrine, certain parts of the brain are more developed in men, others in women; and in that way is the difference of the manifestations of their faculties perfectly explicable.’ Page 105.