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certain particular texture under the general one, cause thebrain, frona iis most particular individual paris, to conspire toone Common unimation; cause eaeli ut iis plensure to 1loK intolis alternations, and by iis mutuat relations One to the other
ture of the brain, it is very manifest that the spirituous fluid, in Whicli is life, has not an immediate communication With theoperations of iis body, but that iis communication is essected through various organic substances ; the sirst of Whicli are those whicli me have called cerebellula, Damely the minute Spheriales of the cortical and cineritious substance, Whicli prevati in thebratus and the medullae, and are the sirst determinations of the spirituous fluid by iis fibres, or the sub determining sub StaneeSof the brain, io Whicli correspond the sub determining Sub StaneeS
the brain nre so coordinated, as to be enablen to bo excited into action either separalely or conjointly; for the purest sibriis of all, or the ultimate divarications of the minute arteries, are dedicatellio forin the contexture of that substance. Thus there is no influx of the so ut into the ultimate Operations of itS b Ody, excepi mediately, by these most exquisitely Organte Substances. Nor does that influx tine place by and Dom these immediately;sor even these are associated and collected together into congeries, clusters, and cortical tori, Which being encompassed undinterWoveri With minute vesseis of the purer blood, as their determining fibres, constitute a further degree Os Organie sub Stanees, Whicli are so arranged as to be cupabie of bein gelevated, of exercising an animation, and of being modifled,
plex of ali, in Whicli each particular part Leeps itself most distinet from every other. Yet there is a continuous connection Osthem ali by the fluids, and their vesseis, stamenis, and fibreS, Orby their determining substances; sor a blood-vesset, divided tuto similar degrees, is continued Dom the Whole brain into iis cortical tori, and Dom these tori tuto the cortical spheriales, and DOm these spherules into the medullary fibres, consequently
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fluid prepares for itself, in ordor that it may descend by degrees into tho effecis of iis hody; W0 see that iis capabili ty of actingon the body deponds on the state of iis organie subStaneeS,RΠd on their connection; consequently, that although these SubStaneeS may Suffer changes, lesion, privation of their fluid, or remain Without culture, stili the foui lives in the state os iis OWn intelligenee, as in embryos, insanis, and idiots n. 265269). Thus We perceive hoW the foui, according to Aristolle, has no immediate communication With the operations of iis
fecti in consisis in the functions and operations Whicli depend
causes of the operations and essecis existino in the animal bo , ilwiu be necessary srst to enquire what thing8, in a superior Gyree, correspond to those which are in an inferior depree, and by what name they are to be called. In other Words, What things in oneund the fame series mutuatly succeed eaeli Other, are dependenton and have respect to each Other by degrees; for So separate Om each other do they appear, that Without the most internaland analytic rational intuition, it seems impossibio that thothings of a superior degree should be recogniged and acknowledged as the superior fornis of things inferior; for to the sen-sory of the inferior sorrus, they are incomprehenSible, and appear as in continuity With them D. 623-626 . In other Words, utiless the things of the inferior degree Were distinctfrom those of the superior, they could not be compared With a
same things With the superior Ones, taen in the aggregate, Orcollectively n. 620, 630 . In order then to ascertain and tolino K What that is in a superior degree Whicli corresponds to iis proper inferior, rules must be discoveren to guide iis in potntingit oui, Which We are en led to do under any of the folloWing circumStanees. I. In case in the severat things, Whicli are beneath any given One, and Dot Only in the one proximately
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and universat reigning principie. 2. In case it be so distinct om the superior that it subsists by itself; or is able not onlyto subsist together With the other, but separalely by itself Without it. 3. In casu it be unknown Whether it be iis superior correspondens, eXcept by Way of analogy and eminence; and we are ignorant of iis quali ty excepi by reflection, or by the
knowledge of inferior things, as in a mirror. 4. Heuce in ense it has to be marked by an entirely disserent name. 5. In eaSethere be a connection betWeen the tWo, otherWise the superiorand inferior entity os that series Would have no dependence Oneach Other, or mutuat relation. By reflection and abstraction alone,'' says Wolff, universat notions are nos made complete and determinate. For reflection is Wholly occupied in the successive direction os the attention to generat principies; noris anthing obtained by abstraction, excepi that those generalprincipies are seen to be different hom the Objects of perception in Whicli they exist. . . . Thias it cloes not lienee RPpCRr, Whether those generat principies contain more or seWer particulars than are sufficient to . . . distinguisti the things of that genus or Species Dom those of another. . . . There re it is un-knoWn Whether they are complete and determinate. Psycho
ino of them: for is We rely ei ther on reason Without facis, Oron facts Without reason, Our endeavor to find What Wo seeli Willbe to no purpOSe. 649. For in proportion as nature ascend8 by her Gyrees, SOshe ruises herses from the sphere af particular and common eX- pressions to that os universal and eminent one3. For example :I. The red blood is a substance of an inferior degrest : to this, ina Superior degree, corresponds the purer blood; and to this laiter, the spirituous fluid, whicli is the common and universat Substance, reigning in the inserior ones. Os this universat substance We may thus predicate Uliat is affirmen in the rules, Vig.,
that those sanguineous fluids are distinet, so that they may Subsist together, and separalely by themsolves; and that it isunknoWn Whether the superior be the correspondent of the inserior, excepi by Way of analogy and eminetice; as that the Spirituous suid is biood eminently, or blood by analogy; that iis
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quality is unknown excepi by reflection, or by a knoWledge of the substances inferior to it; that it ought to be expressed by aquile disserent name; that there is an intervening connectionbetWeen them, Whetice they have a mutuat dependetice and re lation to euch other: nil Whicli subjecis have been frequentlytreated os above. II. An artery is a vesset os an inserior de-gree : tO Whicli, in a superior degree, corresponds a vesset Ofthe purer blood; and , in the supreme degree, a medullary Orsimple nervous fibre. III. A muscis is that to Whicli corre- Sponds in a Superior degree the motive seshy fibro; to the motive fleshy fibre, the motivo white fibre; and to the motive White fibre, in the supreme degree, the motive nerVOHS fibre. IV. The sensations belong to the organs of the body : to these, in a Superior degree, corresponds the imagination; to the imagination, the thought: for is We ask the simple question, Whatis imagination eminently y the notion spontaneousty presentS it-self, that by it is meant thought, to Whicli there re images audi deas are attributed by Way of eminence : but to thought in a
acti tig and forms of action-in the proximately superior degree corresponds the animal or externat mind animus ; to this, the intellectual miud mens ; and to this, the foui; Wherelare, Recording to the rules proposed in n. 648, the foui is the commonaud universat principie Whicli reigus in ali things bonoath it n. 270), aud ali these, singly, so sub8iSi and live One amougstanother, that they can aut separalely, and also conjointly. Thatthey can aet separate , is evident, since the superior is frequently in combat With the inferior, or the interior With the exterior, and vice versa, as Mith Something alien and diverse Dom
countenance, in the forms of the actions and speech. In theoxternat mind animus , also, the intellectual mind mens , though less manifestly, has iis image; consequently the Soul,
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n Continuous medium, but res it mero by a ladder dividod into Steps; there can be no Such thing as Occasionality of Causes and Ρhysical Influx. For is the state proper to the foui becialed a morat state, in Whicli is Dund the beginning of reason, or the principie Dom Whicli reason originates; and is the state proper to the intellectual mind mens be called a rationat State, in Whicli is found the beginning os assections and impulsive cauSes, Or the principie hom Whicli theso originale; and is the State proper to the external miud animus be called a physical State, in Whicli are found affections as the impulsive causes Ofthe actions of the body; and is the stato proper to the body be called a mechanicat state; it thon follows, that there can be noinflux Dom the morat state into the mechanicat state of thebody, excepi by the rational state, and thence by the physical, or by tWo intermediates n. 61 I): and this also, sor the most pars, not by direct determination, but by a mode Os concurrenceor consent; by reasou that the poWers and saeuities are distinci, Whence resulis liberty n. 610) : according also to therule in n. 648, connection is requisite, Whence result depend-
Consequently, there can be no such thing as Ρroestablished Harmony. Heuce the more an inferior principie derives Dom nsuperior one, the more the inferior partahes of iis State, or of the persection of iis state; sor instance, either more of morality, or more of rationality, or more of solicitation Dom the affectionsas impulsive causes. Thus there is a Coestablished Harmony. VI. To actions correspond forces bire ; to forces, potencies
potentiaeJ ; to potencies, in the supreme degree, the force Ossorces, that Whicli is principalty the Iiving force, Whicli, in ananimal, is life. VII. To sensual pleasure voluptas Seems tocorreSpond, in the nexi superior degree, animal destre cupido ;to animal destre, the destro desiderium of something future,
Whence resulis Will; and finalty, to this, the representation ofenda in sel preservation. VIII. To sexuat intercoli' Se correSpondS
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lOVe considered res in enticement and animal destre; to this, a Purer love Whicli Wanis a proper name, corioined With the representation of another person in Onesself, and of Onesself in another, Or Os a certain most intimate connection; and to this, in the Supreme degree, the representation Os Onesself, in thepreservation Os one's OWu Lind for the salie of more universalendS. IX. To Lughter, as a gesticulation, corresponda gladneSS
laetitia) ; to gladness, conteniment; and lastly, in the supreme
degree, a good conscience. According to our rule in n. 648,one of these may subsist both separalely Without the other, and
coriointly With it. Τhat they may subsist separate , is evident;
with iis Deo expression in laughter, is the more perfeci, in Proportion as it proceods DOm a contented intellectual mitid, and this again DOm a good conscience: and When a good consciencereigiis in the various things Whicli solioW beneath it in succession, nothing in the whole Worid can be more fuit os a sense ofonjoymeni and delirat. Thus it is that We attain the summum bonum-the Supreme good. In the meantime, the gladnesswhicli naturalty flows Dom the active state os a contented mitid, achnowledges as iis efficient cause the harmonious series Ofthings, Or order perceived Mith iis degrees and connection ;this Order, hoWever, is not perceived excepi by relation to iis opposites, and by reflection, either direct Or in direct, uponothers and Upon Onessetf: helice suci, gladiiess as gives birili tolaurater cannot exist, excepi in a subject capable os perceiving
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of the foui, and conuecis itself With the foui sor the salie of more universat and perfeci ends. XI. To avarice, consideredas the pOSSession Os Worldly goods, correspondes a Iust for theg00ds to be possessed; to this, the representation by those goodsos ad possibilities in the worid. Avarice does not ascend further, bucause it is destitute of the representation of universal endS; sor it is conjoined with a tacit dental os divine providence audos a life aster death; Whero re it is tho root and mother of Vices. XII. To heroic action corresponds intrepidi ty of mind unimuri as iis virtve; to this, self-preservation and the preservation Os ali that bulongs to us, aud lastly, both of these, With a vie to the preservation os society. XIII. There is a
preServation and the preservation of earthly society for the saliehemenly society, in Whicli the foui exists as a member; and thehighest, Whicli is the end of ends, or the most universat os ali, is the glory of the Deity. So likeWisu in ali other cases in Whicli ends are assumed as ultimate, though in reality they are intermediate. For there is nothing Which does not admit ofbeiug elevated to higher degrees; Wherelare, is me are incapableos conceiving of their elevation in a suitable manner, Rud Recording to the nature of the thing considered, it is in vain to
ledge of sacis, and of skill in judging of them. For it is possiblethat into any inferior thing severat things may enter Dom diVer' Other Series, and somelimes in such numbers, that What formS
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in it the generalty and universalty reigning principie may be al-
together obliterated, nay, may even peristi; thus an effect floWing doWn hom iis genuine principies and purest launtain, is frequently so overcharged With impersection, and so Obscured, thatit is impossibie to recognige it res an emanation DOm that Duntain : to ascertain, there re, iis immediately superior degree, We must Osten rise above it to one superior stili, that by iis uidWe may discover that Whicli is intermediate. 650. Tili, at lenoth, in the supreme region of the animal kiny-
thinos stili superior n. 256, 297 . For When, in proportion to the degrees of elevation, the distinct notions of things peristi,
the expressions Of language significative of these notions mustalso peristi With them; and the more so in proportion as We riSehigher, or more remotely DOm the objects of the sensations towhicli the words and phrases of language are appropriated; OrWhere Occur the universals Os apparent universals, and thethings above the common Ones of those Whicli are usualty Rccounted common. This then is the case in the human foui, to
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AN INTRODUCTION TO RATIONAL PSYCHOLOGY.
so sar as there is a perception of those generals in individuals.''
651. Wherefore a mathematical philosophy of universals mustbe invented, which, by characteristic marks and letters, in their genera at form not very unlike the algebraic analysis of in finites,may be capable of e ressino those thius which are in pressibie by ordinury languope. On this subject Wolfr observes : Among the desiderata of learning, is a science Which should delivor thegenerat principies of the knowledge os finite things; a sciencesrom Whicli the geometrician might draW his mensures, Whendesirous usefully to exercise his calculations in the mathematical kΠOWledge of nature. . . . And this Science Would have abetter titte to the name os universal mathematica, than the science of quantities in generat, or Os indeterminate numbers, since it Would dolivor the sirst principies of the mathematical kΠOMedge of ali things. . . . Thus We might at last obtain thetrue mathematical principies of natural philosophy and psychology, Whicli might be of use to philosophors in guiding their
further discoveries, and in generat to ali lar accurate praetice.
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in ages When the rational miud exercised iis functions more universalin more distinctly, and less Overladen With accessoryconsiderations, are at this day, and after the lapse of thousandsof years, disputed by many; as Was also, in later ages, the caSesor a long time With the discovery by the illustrious Harvey of the circulation of the blood, kc. Stili, hoWever, that fashionos judging of a Work cannot be eternat, Whicli regulates the approbation of the reader not so much by tho truth of the Writer's sentimenis, as by the felicisy of his language. The lalteris an attainment easy and common among persons belongingio polite society: it is the former that presenis the dissiculinwhicli is to be surmouuted only by intenso mental labor. But, as Seneca observes : Falsehood is filmsy; on caresul inspectionit is eastly seen through.V culat. Ixxix.)