. Outlines of natural theology for the use of the Canadian student [microform] : selected and arranged from the most authentic sources. Natural history; Natural theology; Sciences naturelles; Théologie naturelle. 660. â :,Buo-u;-;. -â . CHAPTER n. -'-â ^^'â¢^''^^^ ^ Physiology teaches us that, in accordance with the power and capacity of the mind, is the deve- lopement of the organ through which it commu- nicates with the world and the world with it. It is however inferred from this, that the type of cranium, and therefore the type of mind, is fixed for certain primitive races, and that from
. Outlines of natural theology for the use of the Canadian student [microform] : selected and arranged from the most authentic sources. Natural history; Natural theology; Sciences naturelles; Théologie naturelle. 660. â :,Buo-u;-;. -â . CHAPTER n. -'-â ^^'â¢^''^^^ ^ Physiology teaches us that, in accordance with the power and capacity of the mind, is the deve- lopement of the organ through which it commu- nicates with the world and the world with it. It is however inferred from this, that the type of cranium, and therefore the type of mind, is fixed for certain primitive races, and that from these types there has been no departure. Thus, in tracing back the his- tory of the world for nearly eight thousand years, it is alleged that on the earliest monuments the fea- tures of the primary race? of mankind are fo^ndâ the negro face being accurately depicted on the Egyptian monuments ; and it is concluded from this, that no change having taken place since in the negro, therefore his and all other permanent races, as they are called, were originally created at the centres where they are now found, and are not the lineal descendants of one pair.* * The dootrine set forth by M. Agassiz ia an exaggeration of a philo- Bophio speculation, which has been met by Mr. Mansel's arguments, against an irrational conception of an abstract humanityâwhich subordi- nates the individual to the universal, the person to the species. If there is one dream, he says, of a godless philosophy, to which, beyond all others, every moment of our consciousness gives the lie, it is that which subordi- nates the individual to the universal, which deifies kinds and realises clas- sifioation, which sees Being in generalisation and Appearance in limitation; which regards the living and conscious man as a wave on the ocean of the unconscious infinite, his life a momentary tossing to and fro on the shifting tide, his destiny to be swallowed up in the formless and boundless universe, Yet there is a
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