By George Combe
George Combe (1788-1858) rose from humble origins to travel commonly in Europe and the us lecturing on phrenology, the preferred Victorian trust that personality qualities have been decided by way of the configuration of the cranium. His most renowned e-book, The structure of guy, released in 1828, recommend a naturalist schedule and bought nearly 350,000 copies. In 1857, Combe released at the Relation among technology and faith. He denounces dogmatism and sectarianism, and argues insistently that spiritual leaders should still inspire the examine of technological know-how as revealing God's governance. He proposes that phrenology sheds gentle at the divine goal and ethical legislation via a more robust knowing of the human brain, and criticises either scientists and non secular leaders who retain that better notion has not anything to do with the mind. His booklet levels extensively around the matters of Victorian knowledgeable periods, and addresses questions a lot of which nonetheless resonate this day.
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It is implied that only the old formulas are to be used, and the old doctrines inculcated by these laymen, in the face of all the experience here recorded of the want of power in t hese to interest and attract the people! As t he foregoing representa,tion applies more or less to every part of Great Britain and h eland, I have taken the liberty, in the following \Vork, to suggest something additional to the means recommended by 1\lr Savage ; and, however erroneous my views may appear, it is clear that something besides the system that has failed is needed, to carry forward the civilization of the country; and, perhaps, in a multitude of counsellors, wisdom may be found.
I t is a matter of great importance to have the principles of action and of belief brought into harmony. Nothing can retard the moral and intellectual advancement of the people more thoroughly than having a theology for churches and Sundays, and a widely different code of principles for everyday conduct; and yet this is, and must continu,e to be, the case with all the Christian nations, while they fail to recognise and to study the order of Providence in nature as a divinely appointed guide to human action .
It is unnecessa:ry to enlarge on the definition of science; but, as much obscurity exists with respect to the nature and objects of religion, it may be useful-to enter more fully into an elucidation of this subject. It is geuerally acknowledged that there is a distinction between the emotional and intellectual faculties of men, but the mind being considered by many persons as a single power, the distinction is, in their view, one of nomenclature merely. Phrenological observations lead to a different view.