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picture of what the mind is, though possibly to be improved and corrected by future explorations and surveys. He must take it as a suggested Index Rerum, for the better arrangement of mental and moral phenomena. If he observes mental and moral phenomena, which he cannot find a place for in the tabular view here suggested, he must enlarge it; or, if he finds it easier to arrange phenomena here divided into two or three compartments under one, he is at liberty to omit whatever seem to him superfluous titles. The main thing for every reader of this little treatise is to study human nature-in life, in fiction, in history-for himself, and use this analysis just in so far as it aids him in that independent and original study, and no further.

4. It is further to be remembered that even if the mental and moral powers be regarded as real and separable powers of the mind, they certainly do not act independently of each other. We sometimes hear it said of a man, in criticism of him, that he acted from mixed motives. Every man always acts from mixed motives. His clashing desires act upon each other, and his action is the result not of any one impulse, but of several impulses of unequal force combining together. Man may be compared to a croquet ball upon the lawn; the principal motive to the mallet which gives him a first direction; but the unevenness of the ground and the other balls give new and different directions to his activity, and the final direction which he takes is the sum of all their influences. Only the more confirmed and inveterate miser acts under the impulse of acquisitiveness alone. In nearly all men it is variously modified by self-esteem, approbativeness, conscientiousness, combativeness and destructiveness, benevolence; and the conduct of life is in no two men exactly the same, because in no two men is the sum of their various impulses the same. In unriddling man the student must take account of all these various and often antagonistic forces within him. Thus, for example, when Adam Bede saw Hetty and Captain

Dormithorne kiss and part in the woods, he is described as being in a tumult of contending emotions. If we may turn the drama into cold analytical psychology, we might say that his amativeness or love for Hetty, and his self-esteem or wounded self-love, both of which were strong passions in him, impelled him to punish Hetty's unconscious enemy and his own, while reverence for one socially so much his superior held him in check, and conscience bade him rebuke but not revenge. When at last he gave way, and struck the blow which stretched Captain Dormithorne senseless, it was because for the moment amativeness and self-esteem proved too strong for reverence and conscience; when he stopped to lift up his prostrate foe, restore him to consciousness, and bring him to his home, it was because conscience, reverence, and benevolence-the latter aroused to pity by the helplessness of his enemy-re-asserted their sovereignty once more. Thus no action in life can be attributed to any one faculty. Nearly every action is the result of composite forces.

5. Especially is it important to bear in mind that the lower faculties are affected and often revolutionized in their activities by the higher faculties. No faculty is sinful, and no faculty is free from the possibility of sin; it is the office of religion to make the spiritual dominate the animal and the social nature; such domination changes radically every activity. Thus the animal appetites, if left unregulated, lead to the grossest gluttony; to excesses so bestial that we shudder at the mere recital of them. But those same appetites, restrained by conscience and guided by reason, become the instruments for building up the body in physical health and strength, and making all its organs fit instruments for the mind and soul. The sexual instinct left to itself runs riot in all horrible forms of sensuality and lust. But purified by faith, regulated by conscience and reason, and mated to love, it becomes the most sacred of all earthly ties, and the foun

dation of the most sacred and essential of all earthly institutions-the family. Whether acquisitiveness becomes an incentive to plundering greed, or productive industry; whether combativeness and destructiveness become incentives to pillage and war, or simply the supports to a great Protestant Reformation or a great war of Emancipation; whether caution makes its possessor a coward and an apostate, or the wise and courageous defender of sacred interests intrusted to him; whether his self-esteem makes him a haughty Gregory the Great, or an unbendable William the Silent, depends upon the presence or absence, the power or weakness of the spiritual faculties, and the consequent influence they exert in transforming the lower nature, and giving its powers a new activity and crowning them with a new life. With these preliminary explanations I proceed to our analysis.

The most natural division of the powers of the soul is into two great classes: the Motive Powers and the Acquisitive Powers. By the Motive Powers, I mean those which supply motive, force, impulse, power; by the Acquisitive Powers, those which furnish information, knowledge, truth. The Motive Powers again are divided into the Animal Impulses, which are necessary to the support and protection of life; the Social and Industrial Impulses, which make man a social being and underlie his social existence; and the Spiritual Impulses, which are peculiar to him, and distinguish him from the mere animal creation. The Acquisitive Powers again are divided into the Sensuous, the Supersensuous, and the Reflective. This classification, with the suggested faculties under each division, will be found at the end of the book in a tabular form.

CHAPTER VI.

THE ANIMAL IMPULSES.

I. THERE are certain motive powers which are essential to the support of animal existence. These are the appetites necessary to the support of the individual, and the sexual passion necessary to the support of the race. There still lingers in the Church and in religious teachers a remnant of the old Gnostic philosophy which made all sin to consist in the body, and therefore treated all fleshly appetites and desires as sinful. Men still regard appetite and the sexual desire as sinful, because they lead to so much and so palpable evil, and it must be conceded that there are phrases in the New Testament, especially in Paul's Epistles, which, if taken out of their due order and connection, give some color to this view. But the teaching of the New Testament, including that of Paul, if taken in its entirety, gives no warrant to this false philosophy of human life. On the contrary, Paul explicitly warns the Colossians not to be subject to the rule of this ascetic philosophy of life, "Touch not, taste not, handle not; " and to the Philippians he declares that he knows how to abound as well as how to suffer want. What the Bible condemns is the supremacy of these animal appetites and desires over the intellectual and spiritual nature. They are the lowest of all the impulses, and should be subordinate. When they demand control they are in revolt; when they obtain control the soul is in anarchy. Then the mob has mastery of the palace, and destruction is inevitable. The appetite has for its principal function to induce the individual to take such food and fluid as is necessary to supply the waste of the body and keep it in a good physical condition.

Connected with it is a palate which accepts some articles of diet and rejects others. Both the palate and the appetite may become diseased; their action is rarely absolutely healthy, and never infallible; but a desire for a particular article of food is generally a sign-though often a misleading one that the body needs that particular article, or at least the material which that article supplies. In the case of two boys, brothers, one of whom is very fond of sweets, the other of acids, the desire in each case is an indication of the needs of the two organizations. So a craving for meat in one, and a distaste for it in another, is an indication that the one requires and the other does not require it. If the body were perfectly healthy, and in a perfectly natural environment, the appetite would be a reasonably, possibly an entirely, safe guide. This is not, however, the case. Diseased appetites, unnatural and unhealthy desires, have been handed down from generation to generation. Civilization has brought many influences to bear upon man which produce unnatural desires. A fever produces an intense craving for water, which is due, not to a real want of more liquid in the system, but to an unusual heat which craves cooling. So overwork and overexcitement produce a demand for stimulants; bad air and bad food a demand for too much nutriment, or perhaps a distaste for all. The ill-educated palate requires sweets or spices. The dyspeptic's hunger is no indication of a need of food, and his sense of overfullness is no indication that he has nutriment enough. In a word, the instincts are very far from being a safe and trustworthy guide to be undeviatingly followed. They are symptoms whose real significance the reason must consider and interpret before they can be followed with safety.

2. In a similar manner the sexual passion is essential to the perfection of the race. It repeats and emphasizes the divine command given by God to our first parents: "Be fruitful, and multiply, and replenish the earth." Without it

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