work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3370,"",Reading,2011-07-22 16:06:08 UTC,"To the mere novice in philosophical investigations, it will appear impossible to reduce all the variety of thinking to so simple and uniform a process; but to the same person it would also appear impossible a priori, that all the varieties of language, as spoken by all the nations in the world, mould be expressed by means of a short alphabet. Also those phenomena in nature which depend upon gravity, electricity, &c. are no less various and complex; and the more we know of nature, the more particular facts, and particular laws, we are able to reduce to simple and general laws: insomuch that now it does not appear impossible, but that, ultimately, one great comprehensive law shall be found to govern both the material and intellectual world.
(pp. xxiv-xxv)",,18968,"","""Also those phenomena in nature which depend upon gravity, electricity, &c. are no less various and complex; and the more we know of nature, the more particular facts, and particular laws, we are able to reduce to simple and general laws: insomuch that now it does not appear impossible, but that, ultimately, one great comprehensive law shall be found to govern both the material and intellectual world.""","",2011-07-22 16:06:08 UTC,Introductory Essays
7094,"",Reading in Google Books,2011-09-15 17:49:42 UTC,"DEFINITION XXII.
That mind is said to be possessed of NATURAL LIBERTY, or liberty of choice, which is so constituted, as that its volitions shall not be invincibly determined by any foreign cause or consideration whatever offered to it, but by its own sovereign pleasure.
Part I, Definition XXII, p. 50)
",,19174,"","""That mind is said to be possessed of NATURAL LIBERTY, or liberty of choice, which is so constituted, as that its volitions shall not be invincibly determined by any foreign cause or consideration whatever offered to it, but by its own sovereign pleasure.""","",2011-09-15 17:49:42 UTC,""
7094,"",Reading in Google Books,2011-09-15 17:51:45 UTC,"DEFINITION XXIV
PHILOSOPHICAL LIBERTY consists in a prevailing disposition to act according to the dictates of reason; i. e. in such a manner, as shall, all things considered, most effectually promote our happiness. A disposition to act contrary to this is MENTAL SERVITUDE: and when the mind is equally disposed to follow reason, or act contrary to it, 'tis then said to be in a state of INDIFFERENCE.
(Part I, Definition XXIV, p. 51)",,19175,"CITING HERE Tillot serm vol. ii, p. 617, 618; Pers Sat. vers. 124-191, Clarke's Serm vol iii no 1, p. 5-13 (ed. 12mo). REVISIT and INVESTIGATE.","""PHILOSOPHICAL LIBERTY consists in a prevailing disposition to act according to the dictates of reason; i. e. in such a manner, as shall, all things considered, most effectually promote our happiness. A disposition to act contrary to this is MENTAL SERVITUDE: and when the mind is equally disposed to follow reason, or act contrary to it, 'tis then said to be in a state of INDIFFERENCE.""",Fetters,2011-09-15 17:53:03 UTC,""
5452,"","Searching ""mind"" in PGDP",2013-06-21 18:15:38 UTC,"I expect the incomparable fair one of Hamburg, that prodigy of beauty, and paragon of good sense, who has enslaved your mind, and inflamed your heart. If she is as well 'etrennee' as you say she shall, you will be soon out of her chains; for I have, by long experience, found women to be like Telephus's spear, if one end kills, the other cures.
(LONDON, February 2, 1759)",,21113,"","""I expect the incomparable fair one of Hamburg, that prodigy of beauty, and paragon of good sense, who has enslaved your mind, and inflamed your heart.""",Fetters,2013-06-21 18:15:38 UTC,""
5452,"","Searching ""heart"" in PGDP",2013-06-21 18:31:20 UTC,"Pray send for the best operator for the teeth at Turin, where I suppose there is some famous one; and let him put yours in perfect order; and then take care to keep them so, afterward, yourself. You had very good teeth, and I hope they are so still; but even those who have bad ones, should keep them clean; for a dirty mouth is, in my mind, ill manners. In short, neglect nothing that can possibly please. A thousand nameless little things, which nobody can describe, but which everybody feels, conspire to form that WHOLE of pleasing; as the several pieces of a Mosaic work though, separately, of little beauty or value, when properly joined, form those beautiful figures which please everybody. A look, a gesture, an attitude, a tone of voice, all bear their parts in the great work of pleasing. The art of pleasing is more particularly necessary in your intended profession than perhaps in any other; it is, in truth, the first half of your business; for if you do not please the court you are sent to, you will be of very little use to the court you are sent from. Please the eyes and the ears, they will introduce you to the heart; and nine times in ten, the heart governs the understanding.
(II.cl, LONDON, May 15, O. S. 1749)",,21115,"","""Please the eyes and the ears, they will introduce you to the heart; and nine times in ten, the heart governs the understanding.""","",2013-06-21 18:31:20 UTC,""
5452,"","Searching ""heart"" in PGDP",2013-06-21 19:59:03 UTC,"MY DEAR FRIEND: It is a very old and very true maxim, that those kings reign the most secure and the most absolute, who reign in the hearts of their people. Their popularity is a better guard than their army, and the affections of their subjects a better pledge of their obedience than their fears. This rule is, in proportion, full as true, though upon a different scale, with regard to private people. A man who possesses that great art of pleasing universally, and of gaining the affections of those with whom he converses, possesses a strength which nothing else can give him: a strength which facilitates and helps his rise; and which, in case of accidents, breaks his fall. Few people of your age sufficiently consider this great point of popularity; and when they grow older and wiser, strive in vain to recover what they have lost by their negligence. There are three principal causes that hinder them from acquiring this useful strength: pride, inattention, and 'mauvaise honte'. The first I will not, I cannot suspect you of; it is too much below your understanding. You cannot, and I am sure you do not think yourself superior by nature to the Savoyard who cleans your room, or the footman who cleans your shoes; but you may rejoice, and with reason, at the difference that fortune has made in your favor. Enjoy all those advantages; but without insulting those who are unfortunate enough to want them, or even doing anything unnecessarily that may remind them of that want. For my own part, I am more upon my guard as to my behavior to my servants, and others who are called my inferiors, than I am toward my equals: for fear of being suspected of that mean and ungenerous sentiment of desiring to make others feel that difference which fortune has, and perhaps too, undeservedly, made between us. Young people do not enough attend to this; and falsely imagine that the imperative mood, and a rough tone of authority and decision, are indications of spirit and courage. Inattention is always looked upon, though sometimes unjustly, as the effect of pride and contempt; and where it is thought so, is never forgiven. In this article, young people are generally exceedingly to blame, and offend extremely. Their whole attention is engrossed by their particular set of acquaintance; and by some few glaring and exalted objects of rank, beauty, or parts; all the rest they think so little worth their care, that they neglect even common civility toward them. I will frankly confess to you, that this was one of my great faults when I was of your age. Very attentive to please that narrow court circle in which I stood enchanted, I considered everything else as bourgeois, and unworthy of common civility; I paid my court assiduously and skillfully enough to shining and distinguished figures, such as ministers, wits, and beauties; but then I most absurdly and imprudently neglected, and consequently offended all others. By this folly I made myself a thousand enemies of both sexes; who, though I thought them very insignificant, found means to hurt me essentially where I wanted to recommend myself the most. I was thought proud, though I was only imprudent.
(BATH, November 11, O. S. 1752)",,21121,"","""It is a very old and very true maxim, that those kings reign the most secure and the most absolute, who reign in the hearts of their people.""","",2013-06-21 19:59:03 UTC,""
5452,Ruling Passion,"Searching ""passion"" in PGDP",2013-06-21 20:24:21 UTC,"MY DEAR FRIEND: What success with the graces, and in the accomplishments, elegancies, and all those little nothings so indispensably necessary to constitute an amiable man? Do you take them, do you make a progress in them? The great secret is the art of pleasing; and that art is to be attained by every man who has a good fund of common sense. If you are pleased with any person, examine why; do as he does; and you will charm others by the same things which please you in him. To be liked by women, you must be esteemed by men; and to please men, you must be agreeable to women. Vanity is unquestionably the ruling passion in women; and it is much flattered by the attentions of a man who is generally esteemed by men; when his merit has received the stamp of their approbation, women make it current, that is to say, put him in fashion. On the other hand, if a man has not received the last polish from women, he may be estimable among men, but will never be amiable. The concurrence of the two sexes is as necessary to the perfection of our being, as to the formation of it. Go among women with the good qualities of your sex, and you will acquire from them the softness and the graces of theirs. Men will then add affection to the esteem which they before had for you. Women are the only refiners of the merit of men; it is true, they cannot add weight, but they polish and give lustre to it. 'A propos', I am assured, that Madame de Blot, although she has no great regularity of features, is, notwithstanding, excessively pretty; and that, for all that, she has as yet been scrupulously constant to her husband, though she has now been married above a year. Surely she does not reflect, that woman wants polishing. I would have you polish one another reciprocally. Force, assiduities, attentions, tender looks, and passionate declarations, on your side will produce some irresolute wishes, at least, on hers; and when even the slightest wishes arise, the rest will soon follow.
(LONDON, April 15, O. S. 1751)",,21126,"","""Vanity is unquestionably the ruling passion in women; and it is much flattered by the attentions of a man who is generally esteemed by men; when his merit has received the stamp of their approbation, women make it current, that is to say, put him in fashion.""","",2013-06-21 20:24:21 UTC,""
7583,Meta-Metaphorical,Reading,2013-08-15 04:52:41 UTC,"51. To Conquer, Subdue, Overcome.
Each of these words, implies, resistance; but, that of conquer, refers to victory over enemies; and is, generally, used in the literal sense: that of subdue, is more applicable to our passions; being, oftener, used in a figurative; and means, a bringing under subjection: that of overcome, supposes efforts, against any obstacle that opposes; meaning, rather, to surmount.
We have conquered our enemies, when we have beat them, in such a manner, as to put it out of their power, to do us any further hurt. We may be said, to have subdued our lusts, when we are able to withstand every temptation. We overcome our adversaries, when we obtain our end, in spite of every opposition.
It requires courage and valour, to conquer; endeavour and resolution, to subdue; patience and perseverance, to overcome.
Alexander gloried more in his conquests, than in any other thing upon earth. Of all passions, avarice is the most difficult to subdue; as neither age, or, weakness of constitution, is able to rebate its edge. We should strive to overcome evil, with good.
(pp. 65-6)",,22148,META-METAPHORICAL. INTEREST,"""Each of these words, implies, resistance; but, that of 'conquer', refers to victory over enemies; and is, generally, used in the literal sense: that of 'subdue', is more applicable to our passions; being, oftener, used in a figurative; and means, a bringing under subjection: that of 'overcome', supposes efforts, against any obstacle that opposes; meaning, rather, to surmount.""",Empire,2013-08-15 04:53:03 UTC,""
7583,"",Reading,2013-08-15 05:09:07 UTC,"281. Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love, is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information. Gallantry, is more sensual, than love; having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love, attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us. Gallantry, rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that love, delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for gallantry, it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of gallantry in men, than love: for, it is rare to find a first love, followed by a second; and, I doubt, whether ever it can be said, by a third: but, gallantries are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in love; but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In gallantry, there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love, designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we love. Gallantry, fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that love, being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas, gallantry, being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In love, it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In gallantry, the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of love, we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of gallantry, we take a resolution to desist, and, become sober.
Excess makes love degenerate into jealousy; and, gallantry, into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole, love, is, generally, justifiable; gallantry, always, blameable.
(II, pp. 82-86)",,22156,"","Love ""leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation.""",Fetters,2013-08-15 05:09:07 UTC,""
7583,"",Reading,2013-08-15 05:20:39 UTC,"281. Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love, is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information. Gallantry, is more sensual, than love; having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love, attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us. Gallantry, rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that love, delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for gallantry, it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of gallantry in men, than love: for, it is rare to find a first love, followed by a second; and, I doubt, whether ever it can be said, by a third: but, gallantries are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in love; but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In gallantry, there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love, designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we love. Gallantry, fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that love, being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas, gallantry, being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In love, it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In gallantry, the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of love, we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of gallantry, we take a resolution to desist, and, become sober.
Excess makes love degenerate into jealousy; and, gallantry, into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole, love, is, generally, justifiable; gallantry, always, blameable.
(II, pp. 82-86)
",,22159,"","""In 'love', it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return.""",Fetters,2013-08-15 05:20:39 UTC,""