The Pocket Lavater: The Science of Physiognomy
Nonfiction, Religion & Spirituality, New Age, History, Fiction & Literature
| Author: | Anonymous | ISBN: | 9781465620088 |
| Publisher: | Library of Alexandria | Publication: | March 8, 2015 |
| Imprint: | Language: | English |
| Author: | Anonymous |
| ISBN: | 9781465620088 |
| Publisher: | Library of Alexandria |
| Publication: | March 8, 2015 |
| Imprint: | |
| Language: | English |
Nothing is more common than to hear the study of physiognomy condemned as being calculated to mislead men in their judgments of each other, and the impossibility of its being reduced to a science; yet, nothing is more universally prevalent, in all classes of society, than forming judgments from the appearances of the face. How often do we hear these observations—“He has an open countenance”—“His countenance is forbidding”—“That man has an honest face”—“His looks are enough for me”—“Rogue is depicted in his countenance,” “That bewitching eye”—“That stupid face,” and many other expressions of the kind. This proves that, although differences of opinion may be entertained respecting physiognomy, all men are, in the true signification of the term, physiognomists. We shall here proceed to point out some of its advantages. Whether a more certain, more accurate, more extensive, and thereby, a more perfect knowledge of man, be, or be not profitable; whether it be, or be not, advantageous to gain a knowledge of internal qualities from external form and feature, is certainly a question deserving of inquiry. It may be asked, Is knowledge, its extension and increase, of consequence to man? This question, it is presumed, can receive but one answer from all unprejudiced persons: for, as certainly as man is possessed of corporeal strength, so certain is it that to exercise strength is necessary. As certainly as he has the faculties, power, and will, to love, so certain is it that it is necessary he should love. Equally certain is it, that if man has the faculties, power, and will, to obtain wisdom, that he should exercise those faculties for the attainment of wisdom. Mutual intercourse is the thing of most consequence to mankind, who are destined to live in society. The knowledge of man is the soul of this intercourse—that which imparts to it animation, pleasure, and profit. This knowledge is, in some degree, inseparable from, because necessary to, all men. And how shall we, with greater ease and certainty, acquire this knowledge than by the aid of physiognomy, understood in its most extensive sense, since, in so many of his actions, man is incomprehensible? Physiognomy unites hearts, and forms the most durable, the most divine friendships; nor can friendship discover a more solid foundation than in the fair outlines and noble features of certain countenances. Physiognomy is the very soul of wisdom, since it elevates the mutual pleasures of intercourse, and whispers to the heart when it is necessary to speak—when to be silent; when to forewarn—when to excite; when to console—when to reprehend.
Nothing is more common than to hear the study of physiognomy condemned as being calculated to mislead men in their judgments of each other, and the impossibility of its being reduced to a science; yet, nothing is more universally prevalent, in all classes of society, than forming judgments from the appearances of the face. How often do we hear these observations—“He has an open countenance”—“His countenance is forbidding”—“That man has an honest face”—“His looks are enough for me”—“Rogue is depicted in his countenance,” “That bewitching eye”—“That stupid face,” and many other expressions of the kind. This proves that, although differences of opinion may be entertained respecting physiognomy, all men are, in the true signification of the term, physiognomists. We shall here proceed to point out some of its advantages. Whether a more certain, more accurate, more extensive, and thereby, a more perfect knowledge of man, be, or be not profitable; whether it be, or be not, advantageous to gain a knowledge of internal qualities from external form and feature, is certainly a question deserving of inquiry. It may be asked, Is knowledge, its extension and increase, of consequence to man? This question, it is presumed, can receive but one answer from all unprejudiced persons: for, as certainly as man is possessed of corporeal strength, so certain is it that to exercise strength is necessary. As certainly as he has the faculties, power, and will, to love, so certain is it that it is necessary he should love. Equally certain is it, that if man has the faculties, power, and will, to obtain wisdom, that he should exercise those faculties for the attainment of wisdom. Mutual intercourse is the thing of most consequence to mankind, who are destined to live in society. The knowledge of man is the soul of this intercourse—that which imparts to it animation, pleasure, and profit. This knowledge is, in some degree, inseparable from, because necessary to, all men. And how shall we, with greater ease and certainty, acquire this knowledge than by the aid of physiognomy, understood in its most extensive sense, since, in so many of his actions, man is incomprehensible? Physiognomy unites hearts, and forms the most durable, the most divine friendships; nor can friendship discover a more solid foundation than in the fair outlines and noble features of certain countenances. Physiognomy is the very soul of wisdom, since it elevates the mutual pleasures of intercourse, and whispers to the heart when it is necessary to speak—when to be silent; when to forewarn—when to excite; when to console—when to reprehend.
