The concluding general observations on this Essay and its Appendix, are,
that the one principal object I have had constantly in view, has been the
removal of the erroneous impressions and prejudices which exist almost
universally against the insane, as if they alone were all furious wild
beasts or infernal demons, and which have hitherto excited and still
continue to excite a spirit and conduct toward them, productive of a
baneful and injurious influence.
So long as these prejudices exist in the mind, even the soothing
treatment which is now so much the boast of the age, assumes a spirit and
manner, perhaps as galling and injurious to the afflicted as was,
undoubtedly, the heartless tyranny of former times.
I deprecate that altered tone of voice and manner which implies in every
word and action, that they are considered either as children, or as
beings wholly bereft of rationality.
In the system (which I have in some degree stated and explained) of
receiving and treating them as visitors, even as though they were still
rational, and of course observing towards them the same polite and
delicate attentions as are practised in well-bred society, the same
irresistible effects which precept and example always produce in every
sphere, in proportion as they are exercised in sincerity and truth, will
be found to be produced also on them; and hence we may easily perceive
how it comes to pass that we have so much greater dependence on their
attachment, good conduct, fidelity, and honour, than is generally
imagined to be possible, and why, consequently, the greater liberty which
is given them is seldom or never abused; and, as cause and effect
increase each other, it is evident that this system, by exciting and
exercising the higher feelings and moral principles of the mind,
produces, (as will be seen from the tables I shall hereafter introduce) a
much greater proportion of cures than has hitherto been the case. It is
much more conducive to cure than the system of perfect separation and
exclusion from any association. This truth is another important reason
for being anxious, from the best of motives, to remove these baneful
prejudices which have hitherto made a marked moral line of distinction
between diseases of the brain, and other parts of the system, exclusively
and absurdly making the former a proof of some shameful criminality. And
though this greater degree of well-judged liberty (not indiscriminate)
appears alarming to those who retain the usual worldly prejudices against
the insane, it is in reality attended with much less of danger or of any
thing to excite the fears of others, than most assuredly is a contrary
system.
I am now enabled, from nearly twenty years’ experience, to say this with
confidence; and I am the more anxious to impress this on the world, in
order that I may not be obliged, from too great a deference to its fears
and prejudices, to abridge the exercise of this influence, so far as to
lessen the happy effects of a system which theory and feeling have
suggested and compelled me to pursue, and which increased knowledge and
experience have confirmed and justified.
Our fears and prejudices create and realize that which would otherwise
have no existence. We often blame effects of which we ourselves are the
cause. This is one principal, if not the only, source of all our
complaints and all our troubles. Servants, children, families, sects,
parties, nations, and even the insane, are more or less good or bad in
their conduct and character, in proportion as our principles and conduct
towards them are under the influence of a wrong spirit or a right one.
Such are our views, and I trust it will be seen (the experimental part at
least,—the theory will be explained in due course) that we have
endeavoured, however imperfectly, to reduce them to practice.
Wherever natural and spiritual good exist, there we shall behold those
best fruits of charity, of which the vine and fig-tree are beautifully
appropriate emblems.
I trust that what I have advanced will be considered less as a personal
boast than as an explanatory statement, suggested by recognised evils,
and enhanced by candour and conviction. Although past conduct is the
best guarantee for the future, yet it is by no means an infallible
security; and it altogether ceases to be the test of any security, the
moment boasting, pride, or self-confidence exclude a higher and better
dependence.
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