work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4475,As it Were,Searching in Google Books,2012-01-22 16:48:46 UTC,"2. Sense is but the Offering or Presenting of some Object to the Mind, to give it an Occasion to exercise its own Inward Activity upon Which two things being many times nearly conjoyned together in Time, though they be very different in Nature from one another, yet they are vulgarly mistaken for one and the some thing, as if it were all nothing but meer Sensation or Passion from the Body. Whereas Sense it self is but the Passive Perception of some Individual Material Forms, but to Know or Understand is Actively to Comprehend a thing by some Abstract, Free and Universal Reasonings, from whence the Mind as it were looking down (as Boetius expresseth it) upon the Individuals below it, views and understands them. But Sense which lies Flat and Grovelling in the Individuals, and is stupidly fixed in the Material Form, is not able to rise up or ascend to an Abstract Universal Notion; For which Cause it never Affirms or Denies any thing of its Object, because (as Aristotle observes) in all Affirmation, and Negation at least, the Predicate is always Universal. The Eye which is placed in a Level with the Sea, and touches the Surface of it, cannot take any large Prospect upon the Sea, much less see the whole Amplitude of it. But an Eye Elevated to a higher Station, and from thence looking down, may comprehensively view the whole Sea at once, or at least so much of it as is within our Horizon. The Abstract Universal Reasons are that higher Station of the Mind, from whence looking down upon Individual things, it hath a Commanding view of them, and as it were a Priori comprehends or Knows them.
(III.iii.2, pp. 94-5)
",,19470,"Metaphor set off with ""as it were.""","""Whereas Sense it self is but the Passive Perception of some Individual Material Forms, but to Know or Understand is Actively to Comprehend a thing by some Abstract, Free and Universal Reasonings, from whence the Mind as it were looking down (as Boetius expresseth it) upon the Individuals below it, views and understands them.""",Optics,2012-01-22 16:49:35 UTC,"Book III, Chapter ii"
4475,Mind's Eye,Searching in Google Books,2012-01-22 16:53:35 UTC,"2. Sense is but the Offering or Presenting of some Object to the Mind, to give it an Occasion to exercise its own Inward Activity upon Which two things being many times nearly conjoyned together in Time, though they be very different in Nature from one another, yet they are vulgarly mistaken for one and the some thing, as if it were all nothing but meer Sensation or Passion from the Body. Whereas Sense it self is but the Passive Perception of some Individual Material Forms, but to Know or Understand is Actively to Comprehend a thing by some Abstract, Free and Universal Reasonings, from whence the Mind as it were looking down (as Boetius expresseth it) upon the Individuals below it, views and understands them. But Sense which lies Flat and Grovelling in the Individuals, and is stupidly fixed in the Material Form, is not able to rise up or ascend to an Abstract Universal Notion; For which Cause it never Affirms or Denies any thing of its Object, because (as Aristotle observes) in all Affirmation, and Negation at least, the Predicate is always Universal. The Eye which is placed in a Level with the Sea, and touches the Surface of it, cannot take any large Prospect upon the Sea, much less see the whole Amplitude of it. But an Eye Elevated to a higher Station, and from thence looking down, may comprehensively view the whole Sea at once, or at least so much of it as is within our Horizon. The Abstract Universal Reasons are that higher Station of the Mind, from whence looking down upon Individual things, it hath a Commanding view of them, and as it were a Priori comprehends or Knows them.
(III.iii.2, pp. 94-5)",,19471,USE IN ENTRY,"""The Eye which is placed in a Level with the Sea, and touches the Surface of it, cannot take any large Prospect upon the Sea, much less see the whole Amplitude of it. But an Eye Elevated to a higher Station, and from thence looking down, may comprehensively view the whole Sea at once, or at least so much of it as is within our Horizon. The Abstract Universal Reasons are that higher Station of the Mind, from whence looking down upon Individual things, it hath a Commanding view of them, and as it were a Priori comprehends or Knows them.""",Optics,2012-01-22 17:01:51 UTC,"Book III, Chapter ii"
4475,"",Searching in Google Books,2012-01-22 18:05:09 UTC,"3. If Intellection and Knowledge were mere Passion from without, or the bare Reception of Extraneous and Adventitious Forms, then no Reason could be given at all why a Mirrour or Looking-glass should not understand; whereas it cannot so much as Sensibly perceive those Images which it receives and reflects to us. And therefore Sense of it self, as was before intimated, is not a mere Passion, but a Passive Perception of the Soul, which hath something of Vital Energy in it, because it is a Cogitation; to which Vital Energy of the Soul those Sensible Ideas of Light, Colours, Heat, and the like, owe all their Entity. Much less therefore can Intellection be a Pure Passion. But if Intellection and Knowledge were a Mere Passive Perception of the Soul from without, and nothing but Sense, Or the Result of it, then What Reason could be given, why Brute Animals, that have all the same Senses that Men have, and some of them more acute, should not have Intellection also, and be as capable of Logick, Mathematicks and Metaphysicks, and have the same Notions of Morality, of a Deity and Religion that Men have? [...]
(IV.i.3, p. 130)",,19483,"Ah, thing theory and it-narrative may well be rooted in just this sort of insight. Latour and Platonists trying out the same thought problem. Interesting...","""If Intellection and Knowledge were mere Passion from without, or the bare Reception of Extraneous and Adventitious Forms, then no Reason could be given at all why a Mirrour or Looking-glass should not understand; whereas it cannot so much as Sensibly perceive those Images which it receives and reflects to us.""",Optics,2012-01-22 18:05:09 UTC,"Book IV, Chapter i"
4475,"",Searching in Google Books,2012-01-22 18:09:37 UTC,"5. For the Soul having an Innate Cognoscitive Power Universally, (which is nothing else but a Power of raising Objective Ideas within it self, and Intelligible Reasons of any thing) it must needs be granted that it hath a Potential Omniformity in it. Which is not only asserted by the Platonists, that the Soul is all things Intellectually, but also by Aristotle himself That the Soul is in a manner All things. The Mind being a kind of Notional or Representative World, as it were a Diaphanous and Crystalline Sphære, In which the Ideas and Images of all things existing in the Real Universe may be reflected or represented. For as the Mind of God, which is the Archetypal Intellect, is that whereby he always actually comprehends himself, and his own Fecundity, or the Extent of his own Infinite Goodness and Power; that is, the Possibility of all things; So all Created Intellects being being certain Ectypal Models, or Derivative Compendiums of the same; although they have not the Actual Ideas of all things, much less are the Images or Sculptures of all the Several Species of existent Things fixed and engraven in a dead manner upon them; yet they have them all Virtually and Potentially comprehended in that one Cognoscitive Power of the Soul, which is a Potential Omniformity, whereby it is enabled as Occasion serves and Outward Objects invite, gradually and successively to unfold and display it self in a Vital manner, by framing Intelligible Ideas or Conceptions within it self of whatsoever hath any Entity or Cogitability. As the Spermatick or Plastick Power doth Virtually contain within it self, the Forms of all the Several Organical Parts of Animals, and displays them gradually and Successively, framing an Eye-here and an Ear there.
(IV.i.5, pp. 134-5)",,19484,"Cudworth is much addicted to ""as it were.""","""The Mind being a kind of Notional or Representative World, as it were a Diaphanous and Crystalline Sphære, In which the Ideas and Images of all things existing in the Real Universe may be reflected or represented.""",Optics,2012-01-22 18:09:37 UTC,"Book IV, Chapter i"
4475,"",Searching in Google Books,2012-01-22 18:41:01 UTC,"10. But as for those other Objects of Cogitation, which we affirmed before to be in themselves neither the Objects of Sense, nor the Objects of Fancy, but only things understood, and therefore can have no Natural and Genuine Phantasms properly belonging to them; yet it is true, notwithstanding that the Phantastick Power of the Soul, which would never willingly be altogether idle or quite excluded, will busily intend it self here also. And therefore many times, when the Intellect or Mind above is Exercised in Abstracted Intellections and Contemplations, the Fancy will at the same time busily employ it self below, in making some kind of Apish Imitations, counterfeit Iconisms, Symbolical Adumbrations and Resemblances of those Intellectual Cogitations of Sensible and Corporeal things. And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.
(IV.i.10, pp. 144-5)",,19491,INTEREST. USE IN ENTRY. META-METAPHORICAL.,"""And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.""",Optics,2012-01-22 18:41:01 UTC,"Book IV, Chapter i"
4475,"",Searching in Google Books,2012-01-22 18:50:39 UTC,"2. But that which imposes upon Mens Judgements here, so as to make them think, that these are all Passive Impressions made upon the Soul by the Objects of Sense, is nothing else but this; because the Notions both of those Relative Ideas, and also of those other other Immaterial things, (as Vertue, Wisdom, the Soul, God) are most Commonly Excited and awakened occasionally from the Appulse of Outward Objects knocking at the Doors of our Senses. And these Men not distinguishing betwixt the Outward Occasion or Invitation of those Cogitations, and the immediate Active or Productive Cause of them, impute them therefore all alike, as well these intelligible, as the other Sensible Ideas, or Phantasms, to the Efficiency or Activity of the, outward Objects upon us. Wherefore that we may the better understand how far the Passion of Sense reaches, and where the Activity of the Mind begins, we will compare these three Things together: First, a Mirror, Looking-glass or Crystal Globe; Secondly, a Living Eye, that is, a Seeing or Perceptive Mirror or Looking-glass; Thirdly, a Mind or Intellect Superadded to this Living Eye or Seeing Mirror.
(IV.ii.2, pp. 149-150)",,19495,"Next paragraph argues that eye is just like a looking glass: same images, same impressions! Long interesting argument pursued here. To be treated in OPTICS. USE IN ENTRY.","""Wherefore that we may the better understand how far the Passion of Sense reaches, and where the Activity of the Mind begins, we will compare these three Things together: First, a Mirror, Looking-glass or Crystal Globe; Secondly, a Living Eye, that is, a Seeing or Perceptive Mirror or Looking-glass; Thirdly, a Mind or Intellect Superadded to this Living Eye or Seeing Mirror.""",Optics,2012-01-22 18:51:32 UTC,"Book IV, Chapter ii"
4475,"",Searching in Google Books,2012-01-22 18:54:03 UTC,"7. Wherefore, if we well consider it, we shall find that not only the Beauty and Pulchritude, but also the Strength and Ability of Natural and Corporeal Things themselves, depend upon these Relations and Proportions of one Thing to another. For what is Pulchritude in Visible Objects, or Harmony in Sounds, but the Proportion, Symmetry and Commensuration of Figures, and Sounds to one another, whereby Infinity is Measured and Determined, and Multiplicity and Variety vanquished and triumphed over by Unity, and by that means they become grateful and pleasing Objects to the Ear and Eye of Intellectual Auditors and Spectators, there being as it were certain Ludicrous Irritations and Symbolical Resemblances of Art and Wisdom, nay, and Vertue too (as we shall shew afterward) that is, of Intellectuality in general appearing in them, Whereby the Mind beholds as it were its own Face and Image reflected to it self from a Corporeal Glass.
(IV.ii.7, p. 160)",,19496,Interest idea for aesthetics to grapple with. REVISIT. ,"""For what is Pulchritude in Visible Objects, or Harmony in Sounds, but the Proportion, Symmetry and Commensuration of Figures, and Sounds to one another, whereby Infinity is Measured and Determined, and Multiplicity and Variety vanquished and triumphed over by Unity, and by that means they become grateful and pleasing Objects to the Ear and Eye of Intellectual Auditors and Spectators, there being as it were certain Ludicrous Irritations and Symbolical Resemblances of Art and Wisdom, nay, and Vertue too (as we shall shew afterward) that is, of Intellectuality in general appearing in them, Whereby the Mind beholds as it were its own Face and Image reflected to it self from a Corporeal Glass.""",Optics,2012-01-22 18:54:03 UTC,"Book IV, Chapter ii"
4475,"",Searching in Google Books,2012-01-22 20:19:16 UTC,"3. Wherefore, that we may the better illustrate this Business, let us suppose some Individual Body; as for Example, a White or Black Triangular Superficies, or a Solid Four-Square included all within a Triangular Superficies, exposed first to the View of Sense or a Living Eye; and then afterward considered by the Intellect, that we may see the Difference betwixt the Passive Perception of it by Sense, and the Active Comprehension, of it by the Understanding. Now Sense, that is a Living Eye or Mirror, as soon as ever it is Converted toward this Object, will here Passively perceive an Appearance of an Individual Thing, as existing without it, White and Triangular, without any Distinction Concretely and Confusedly together; and it will perceive no more than this, though it dwell never so long upon this Object; for it perceives no more than is impressed upon it; and here the Passion of Sense ends and goes no further. But the Mind or Intellect residing in the same Soul that hath a Power of Sensation also, then beginning to make a Judgment upon that which is thus Passively perceived, Exerts its own Innate Vigour and Activity, and displays it self gradually after this manner. For, First, with its subtle Divisive Power, it will Analyse and resolve this Concrete Phantasmatical Whole, and take Notices of several distinct Intellectual Objects in it. For Considering that every White or Black Thing is not necessarily Triangular, nor every Triangular Thing White or Black, it finds here two distinct Intellectual Objects; the one White, the other Triangular: And then again, because that which is Nothing can have no Affections, it concludes, that here is something as a Common Subject to both these Affections or Modifications, which it calls a Corporeal Substance; which being one and the same Thing, is here both White and Triangular. Wherefore it finds at least three distinct Objects of Intellectual Cogitation, Corporeal Substance, White, and Triangular, all Individual. But then reflecting again upon these several Objects, and that it may further enquire into the Natures and Essences of them, it now bids adieu to Sense and Singularity; and taking an higher Flight, considers them all Universally and abstractly from Individuating Circumstances and Matter.[...]
(IV.iii.3, pp. 192-4)",,19506,"","""Now Sense, that is a Living Eye or Mirror, as soon as ever it is Converted toward this Object, will here Passively perceive an Appearance of an Individual Thing, as existing without it, White and Triangular, without any Distinction Concretely and Confusedly together; and it will perceive no more than this, though it dwell never so long upon this Object; for it perceives no more than is impressed upon it; and here the Passion of Sense ends and goes no further.""",Optics,2012-01-22 20:20:28 UTC,"Book IV, Chapter iii"