to subject them to a degree of restraint, to regulate, and, in a certain sense, to cultivate them. And, so far as this can be done, they are obviously susceptible of what may be called a VOLUNTARY action. And here is the basis of the morality of the appetites. So far as they are susceptible of a merely instinctive action, they cannot be said to possess any moral character, either good or bad. They are greatly useful in their place; but, in a moral point of view, are to be regarded simply as innocent. It is only so far as they are voluntary, so far as they can be reached and controlled by the will, that they can, by any possibility, be morally good or evil, virtuous or vicious. So that virtue and vice, considered in relation to the appetites, is located, not in the appetites themselves in their intrinsic nature, but in their exercises; and in those exercises only which are subordinate to the influence of the will. CHAPTER IV. PROPENSITIES. § 320. General remarks on the nature of the propensities. As we advance further in the examination of this portion of the natural or pathematic sensibilities, we meet with certain forms of Desire which are different from any we have hitherto attended to, and which accordingly require a distinct consideration. There is certainly no danger of their being confounded with the Instincts, inasmuch as they do not exhibit that fixedness and inflexibleness of action which is usually characteristic of those states of mind. They differ from the Appetites also, first, because they are much less dependent for their existence and exercise upon the condition of the body; and, secondly, because, in that comparative estimation which is naturally attached to the different active principles of our nature, they confessedly hold a higher rank. At the same time they evidently, in the graduation of our regard, fall below the Affections, besides being distinguished from them in some other respects. Hence we may, with entire propriety, not only assign them a separate and distinct position, but shall find a convenience in designating them by a distinctive name.-Among the Propensities (for this is the name which we propose to attach to them) may be mentioned the principle of selfpreservation, or the desire of continued existence; curiosity, or the desire of knowledge; sociality, or the desire of society; self-love, or the desire of happiness; the desire of esteem, the propensity to imitate, and some others. Although we have briefly indicated some of the circumstances which separate the Propensities from the other leading principles coming under this general head, it will be noticed that we have not attempted to give a statement of what they are in themselves. It is true, they are all based upon desire, and they all have some object. But whatever is intrinsic or specifically characteristic in their nature will be best learned from the considerations that will necessarily arise, as they pass successively under review. 321. Principle of self-preservation, or the desire of continued existence. The first of those original desires which we shall proceed to notice may be denominated the principle of SELFPRESERVATION, or the desire of a continuance of existence. -The proof of the existence of such a desire is not only abundant in what we see around us, but is so intimate also to our own consciousness, that it can hardly be necessary to enter into details. "All that a man hath will he give for his life," was a sort of moral axiom in the earliest antiquity; and it stands as little in need of the verification of proof now as it did then. It is true that the principle may, in its practical operation, be overcome by the ascendant influence of other principles, by the mere desire of esteem, by the love of country, or by the sentiments of duty; but, although annulled in its results, it can hardly be said to be extinct in its nature. It still lingers, unextinguished and unextinguishable, in the foundations and depths of the mind. Even in cases of suicide, the desire of the extinction of life which is sup FF posed to exist is not absolute but relative; the self-murderer would still cling to existence if it could be possessed separate from the evils which attend it; it is not life, in itself considered, which he hates, but the variety of unpleasant circumstances, either actual or imagined, which are connected with it. 322. Of the twofold action of the principle of self-preservation. The principle of self-preservation, or desire of the continuance of existence, as well as the appetites, has a twofold operation, viz., INSTINCTIVE and VOLUNTARY. These two aspects or methods of its operation are to be carefully distinguished from each other. The instinctive operation takes place when life is threatened or endangered on some sudden and unexpected emergencies. When a person is in danger of falling, he instinctively puts forth his hand to sustain himself; when a blow is suddenly aimed at him, he instinctively makes an effort to ward it off; and the operation of this instinctive form of the desire is exceedingly rapid as well as effective. This instinctive action is highly important in all cases where an effort for selfpreservation, based upon inquiry and reasoning, would come too late.-When the exercise of the desire under consideration exists in connexion with inquiry and reasoning, and, of course, is ultimately based upon decisions of the will, it is said to be VOLUNTARY. It is under the suggestions of this form of the principle in question that we are led to make all those prospective calculations and efforts which have particular reference to the continuance and protection of life. In either point of view, whether considered as instinctive or voluntary, it is a principle evidently adapted with great wisdom to man's situation and wants. It is practically a powerful motive to action; and in its voluntary exercise is always morally good, so far as it exists in entire conformity with the requisitions of an unperverted conscience. 323. Of curiosity, or the desire of knowledge. Another of the leading Propensive principles is CURIOSITY, or the desire of knowledge; in respect to which it scarcely admits of a doubt, that it is to be regarded as one of the implanted and original characteristics of our mental constitution. Although it must be acknowledged that this principle exists in very various degrees, from the weakest form of life and activity to almost irrepressible strength, yet a person utterly without curiosity would be deemed almost as strange and anomalous as a person without sensation. If curiosity be not natural to man, then it follows that the human mind is naturally indifferent to the objects that are presented to it, and to the discovery of truth: and that its progress in knowledge is naturally unattended with satisfaction; a state of things which could not be expected, and is not warranted by facts. On the contrary, we see the operation of this principle everywhere. When anything unexpected and strange takes place, the attention of all persons is immediately directed towards it; it is not a matter of indifference, but all are anxious to ascertain the cause. There is at least one class of writers whose prospects of being read depend in a great measure on the workings of this principle; we refer to novelists and writers of romance. However commonplace may be their conceptions, and however uninteresting their style, if they lay the plan of their novel or romance with so much skill as strongly to excite the curiosity, they can command readers. And this, undoubtedly, is the whole secret of success in a multitude of cases. 324. Further illustrations of the principle of curiosity. In further proof of the existence of this propensity as a natural or implanted one, it may be proper to refer to the whole class of the Deaf and Dumb, and to those unfortunate individuals who are blind as well as deaf and dumb. These persons almost uniformly give the most striking indications of a desire to learn; it seems to glow in their countenance, to inspire their gestures, and to urge them on with a sort of violence in their inquiries. Certainly, if the principle of curiosity were not implanted, and did not exist in great strength, they would be entirely overcome by the multitude of discouragements with which they are encompassed. Take, as an illustration, the case of James Mitchell, of whom Mr. Stewart has given a minute and interesting account. Although this unfortunate boy was afflicted with the threefold deprivation of being deaf, sightless, and without the use of speech, he exhibited a considerable degree of mental activity. The principle of Curiosity, in particular, existed in great strength. He showed a strong desire to examine, and to obtain a knowledge of all objects that came within his reach. We find him exploring the ground inch by inch; we see him creeping on his hands and knees on bridges and the tops of houses; examining not only men, but dogs, horses, carriages, furniture, and musical instruments; standing by the side of shoemakers, tailors, and bricklayers, and intently curious to know the mode and the result of their labours. But it is unnecessary to dwell upon these general considerations, or to refer to extraordinary instances, when we constantly witness in all infants and children the most ample proofs that the principle of curiosity is deeply implanted in the human mind. It seems to be their life; it keeps them constantly in motion; from morn till night it furnishes new excitements to activity and new sources of enjoyment. The poets, many of whom are entitled to the credit of an exact observance of human nature, have made this trait in infants and children the foundations of many striking passages, as in the following: "In the pleased infant see its power expand, § 325. Of the twofold operation and the morality of the principle of curiosity. The innate principle or propensity of curiosity, like that of self-preservation, has its twofold action, INSTINCTIVE and VOLUNTARY.—An action which is purely instinctive is always directed towards its object as an ultimate end; it looks at the object itself, without regard to the good or evil which may be involved in it; it chooses and pursues it for its own sake. It is in this way that the principle |