tion from simple ideas of _sensation_,
however unlike to the alleged results; but even though they had proved
their theory, employing the Method of Difference, and not only the
Method of Agreement (which latter itself they have used only partially),
we should still have to study the complex ideas themselves inductively,
before we could ascertain their sequences.

The analytical enquiry (neglected alike by the German metaphysical
school, and by M. Comte) into the general laws of mind, will show that
the mental differences of individuals are not ultimate facts, but may be
referred generally to their particular mental history, their education
and circumstances, but sometimes also to organic differences influencing
the mental phenomena, not directly, but through the medium of the
psychological causes of the latter. Men's animal instincts, however, are
probably, equally with the mere sensations, connected directly with
physical conditions of the brain and nerves. Whether or not there be any
direct relation between organic causes and any other mental phenomena,
Physiology is likely in time to show; but at least Phrenology does not
embody the principles of the relation.

CHAPTER V.

ETHOLOGY, OR THE SCIENCE OF THE FORMATION OF CHARACTER.

Till the Empirical laws of Mind, i.e. the truths of common experience,
are _explained_ by being resolved into the causal laws (the subject of
the last chapter), they are mere approximate generalisations which
cannot be safely applied beyond the limits in which they were collected
by observation. But this does not prove aught against the universality
and simplicity of the ultimate mental laws; for the same is the case
with the empirical laws even in astronomy, where each effect results
from but few causes; _a fortiori_, therefore, will it be so in regard to
man's character, which is influenced by each of his circumstances, which
differ in the case of each nation, generation, and individual. But
though mankind have not one universal character, yet there exist
universal laws of the formation of character. These universal laws
cannot be discovered experimentally, i.e. either by artificial
experiment, since we can seldom vary the experiment sufficiently, and
exclude all but known circumstances, or by observation, since, even in
the most favourable instances for the latter, viz. National acts, only
the Method of Agreement can be applied. Observation has its uses in
relation to this subj