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PART I.

THE PHYSIOLOGY OF MIND.

CHAPTER I. ON THE METHOD OF THE STUDY OF MIND.

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II. MIND AND THE NERVOUS SYSTEM.

III. THE SPINAl Cord, or Tertiary Nervous Centres; or Nervous
CENTRES OF REFLEX ACTION.

IV. SECONDARY NERVOUS CENTRES, OR SENSORY GANGLIA; SENSORIUM
COMMUNE.

V. HEMISPHERICAL GANGLIA; CORTICAL CELLS OF THE CEREBRAL
HEMISPHERES; IDEATIONAL NERVOUS CENTRES; PRIMARY
NERVOUS CENTRES; INTELLECTORIUM COMMUNE.

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VIII. MOTOR NERVOUS CENTRES OR MOTORIUM COMMUNE, AND ACTU

ATION OR EFFECTION,

IX. MEMORY AND IMAGINATION.

THE

PHYSIOLOGY AND PATHOLOGY OF MIND.

CHAPTER I.

ON THE METHOD of THE STUDY OF MIND.

"Ich sag' es dir ein Kerl, der speculirt,

Ist wie ein Thier, auf dürrer Heide

Von einem bösen Geist im Kreis herum geführt,
Und rings umher liegt schone grüne Weide."

Faust.

THE right estimate of his relations to external nature has ever been to man a matter of extreme difficulty and uncertainty. In the savage state of his infancy he feels himself so little in the presence of nature's vastness, so helpless in conflict with its resistless forces, that he falls down in abject prostration before its various powers. The earth of a sudden heaves beneath his trembling feet, and his shattered dwellings bury him in their ruins; the swelling waters overpass their accustomed boundaries and indifferently sweep away his property or his life; the furious hurricane ruthlessly destroys the labour of years; and famine or stilence, regardless of his streaming eyes and piteous prayers, stalks in desolating march through a horror-stricken people. In the deep consciou-ness of his individual powerlessness he falls down in an agony of terror and worships the causes of his ufferings: he deities the powers of nature, builds altars to protiate the angry Neptune, and by offering sacrifices of that hich is most dear to him, even his own flesh and blood, hopes mitigate the fury of Phobus Apollo and to stay the dreadful ang of his silver how. Everythin, appears supernatural because knows nothing of the natural palsied with fear, he cannot

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observe and investigate; himself he feels to be insignificant and helpless, while to nature he looks up with reverential awe as mighty and all-powerful. Reflect on the fearful feelings which any apparent exception to the regular course of nature even now produces, on the superstitious dread which of a certainty follows such unfamiliar event, and it will not be difficult to realize the extreme mental prostration of primitive mankind.

Through familiarity, however, consternation after a while subsides, and the spirit of inquiry follows upon that of reverence; the prostrate being rises from his knees to examine into the causes of events. Experience, sooner or later, reveals the uniformity with which they come to pass; he discovers more or less of the laws of their occurrence, and perceives that he can by applying his knowledge avoid much of the damage which he has hitherto suffered-that he can, by attending to their laws, even turn to his profit those once dreaded physical forces. Now it is that man begins to feel that he has a much higher position in nature than in his infancy he had imagined; for a time he looks upon himself as belonging to the same order as the things around him; and he emancipates himself in great part from the dominion of the priests in whom he had hitherto believed as the sacred propitiators of the gods whom his fears had fashioned. When his creeds are seen to spring from an imperfection of the intellect, the prayers founded on them are abandoned as marking an imperfection of the will.

Thales of Miletus is said to have been the first who, in this advance amongst the Greeks, laid aside the priestly character and stood forth as a pure philosopher; and those who immediately followed him, and constituted the Ionian school of philosophy, having an instinctive feeling of the unity between man and nature, did seek objectively for a first principle of thingsthe aρxn--common to him and the rest of nature. This slow and tedious method was soon, however, abandoned for the easier and quicker method of deduction from consciousness: abstractions were made from the concrete by the active mind; and the abstractions, being then projected out of the mind and converted into objective realities, were looked upon and applied as actual entities in nature. Anaximander, diving into his own mind and finding something inconceivable there, gave to it the name of

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