We separate the faculties of the soul, or of the mind, from the organs; and consider the cerebral parts as the instruments by means of which they manifest themselves.

Now, even the adversaries of Phrenology must, to a certain extent, admit the dependence of the soul on the body....

We are, therefore, no more Materialists than our predecessors, whether anatomists, physiologists, or physicians, or the great number of philosophers and moralists, who have admitted the dependence of the soul on the body.

For the Materialism is essentially the same, whether the faculties of the mind be said to depend on the whole body, on the whole brain, or individual powers on particular parts of the brain; the faculties still depend on organization for their exhibition."[157] We conclude, therefore, that Phrenology, even supposing it to be fully established, could not materially affect the state of the question respecting the radical distinction between Mind and Matter.
Similar remarks apply to the case of Mesmerism or Animal Magnetism.

It had always been known and admitted that the soul is liable, by reason of its connection with the body in the present state, to be affected by _certain influences_,--from light, from heat, from electricity, from the atmosphere, and from other sources.