id,dictionary,theme,reviewed_on,metaphor,created_at,provenance,comments,work_id,text,context,updated_at
22740,"",Reverie,,"""Mankind would be in a perpetual reverie; ideas would be constantly floating in the mind; and no man be able to connect his ideas with himself.""",2013-09-16 03:17:16 UTC,Searching in ECCO-TCP,"",7674,"HAD we no original impressions but those of the external senses, according to the author of the treatise of human nature, we never could have any consciousness of self; because such consciousness cannot arise from any external sense. Mankind would be in a perpetual reverie; ideas would be constantly floating in the mind; and no man be able to connect his ideas with himself. Neither could there be any idea of personal identity. For a man, cannot consider himself to be the same person, in different circumstances, when he has no idea or consciousness of himself at all.
(p. 231)","",2013-09-16 03:17:16 UTC
22741,"","",,"""A reverie is nothing else, but a wandering of the mind through its ideas, without carrying along the perception of self.""",2013-09-16 03:17:55 UTC,Searching in ECCO-TCP,"",7674,"BEINGS there may be, who are thus constituted: but man is none of these beings. It is an undoubted truth, that he has an original feeling, or consciousness of himself, and of his existence; which, for the most part, accompanies every one of his impressions and ideas, and every action of his mind and body. I say, for the most part; for the faculty or internal sense, which is the cause of this peculiar perception, is not always in action. In a dead sleep, we have no consciousness of self. We dream sometimes without this consciousness: and even some of our waking hours pass without it. A reverie is nothing else, but a wandering of the mind through its ideas, without carrying along the perception of self.
(p. 232)","",2013-09-16 03:17:55 UTC
22748,"","",,"""Frightful ideas croud into the mind, and augment the fear, which is occasioned by darkness.""",2013-09-16 03:23:57 UTC,Searching in ECCO-TCP,"",7674,"A VERY few accidents of this kind, having so powerful an effect, are sufficient to introduce an association between darkness and malignant powers. And when once this association is formed, there is no occasion for the appearance of an object to create terror. Frightful ideas croud into the mind, and augment the fear, which is occasioned by darkness. The imagination becomes ungovernable, and converts these ideas into real appearances.
(pp. 313-314)","",2013-09-16 03:23:57 UTC
23278,"","",,"""The mind falls with a heavy body, descends with a river, and ascends with flame and smoke.""",2013-11-18 20:48:12 UTC,ECCO-TCP,"",5107,"Our sense of order is conspicuous with respect to natural operations; for it always coincides with the order of nature. Thinking upon a body in motion, we follow its natural course. The mind falls with a heavy body, descends with a river, and ascends with flame and smoke. In tracing out a family, we incline to begin at the founder, and to descend gradually to his latest posterity. On the contrary, musing on a lofty oak, we begin at the trunk, and mount from it to the branches. As to historical facts, we love to proceed in the order of time; or, which comes to the same, to proceed along the chain of causes and effects.
(I.i, p. 29-30)","",2013-11-18 20:48:12 UTC
23279,"","",,"""This vibration of the mind in passing and repassing betwixt things that are related, explains the facts above mentioned.""",2013-11-18 20:48:45 UTC,ECCO-TCP,"",5107,"And this leads to other observations upon communicated passions. I love my daughter less after she is married, and my mother less after a second marriage. The marriage of my son or my father diminishes not my affection so remarkably. The same observation holds with respect to friendship, gratitude, and other passions. The love I bear my friend, is but faintly extended to his married daughter. The resentment I have against a man, is readily extended against children who make part of his family: not so readily against children who are forisfamiliated, especially by marriage. This difference is also more remarkable in daughters than in sons. These are curious facts; and to evolve the cause we must examine minutely, that operation of the mind by which a passion is extended to a related object. In considering two things as related, the mind is not stationary, but passeth and repasseth from the one to the other, viewing the relation from each of them perhaps oftener than once. This holds more especially in considering a relation betwixt things of unequal rank, as betwixt the cause and the effect, or betwixt a principal and an accessory. In contemplating the relation betwixt a building and its ornaments, the mind is not satisfied with a single transition from the former to the latter. It must also view the relation, beginning at the latter, and passing from it to the former. This vibration of the mind in passing and repassing betwixt things that are related, explains the facts above mentioned.
(I.ii.5, pp. 90-1)","",2013-11-18 20:48:45 UTC
23281,"","",,"""In the same manner, good news arriving to a man labouring under distress, occasions a vibration in his mind from the one to the other.""",2013-11-18 20:49:56 UTC,ECCO-TCP,"",5107,"Next of dissimilar emotions arising from unconnected causes. Good and bad news of equal importance arriving at the same instant from different quarters, produce opposite emotions, the discordance of which is not felt because they are not forced into union. They govern alternately, commonly in a quick succession, till their force be spent. In the same manner, good news arriving to a man labouring under distress, occasions a vibration in his mind from the one to the other.
(I.ii.4, p. 164)","",2013-11-18 20:49:56 UTC
23983,"","",,"""The violent emotions which at that time agitate us, discolour our views of things, even when we are endeavouring to place ourselves in the situation of another, and to regard the objects that interest us, in the light which they will naturally appear to him. The fury of our own passions constantly calls us back to our own place, where every thing appears magnified and misrepresented by self-love.""",2014-06-19 16:23:53 UTC,Reading,"",5073,"When we are about to act, the eagerness of passion will seldom allow us to consider what we are doing with the candour of an indifferent person. The violent emotions which at that time agitate us, discolour our views of things, even when we are endeavouring to place ourselves in the situation of another, and to regard the objects that interest us, in the light which they will naturally appear to him. The fury of our own passions constantly calls us back to our own place, where every thing appears magnified and misrepresented by self-love. Of the manner in which those objects would appear to another, of the view which he would take of them we can obtain, if I may say so, but instantaneous glimpses, which vanish in a moment, and which even while they last are not altogether just. We cannot even for that moment divest ourselves entirely of the heat and keenness with which our peculiar situation inspires us, nor consider what we are about to do with the compleat impartiality of an equitable judge. The passions, upon this account, as father Male-branch says, all justify themselves, and seem reasonable, and proportioned to their objects, as long as we continue to feel them.
(pp. 261-2; cf. p. 220 in 2nd ed.; also text from from 6th edition at econlib.org, III.i.90; and p. 157 in Liberty Fund ed.)","",2014-06-19 16:23:53 UTC
24000,"","",,"""I can form a just comparison between those great objects and the little objects around me, in no other way than by transporting myself, at least in fancy, to a different station, from whence I can survey both at nearly equal distances, and thereby form some judgment of their real proportions.""",2014-06-19 16:44:51 UTC,Reading,"",7933,"As to the eye of the body, objects appear great or small, not so much according to their real dimensions as according to the nearness or distance of their situation; so do they likewise to what may be called the natural eye of the mind: and we remedy the defects of both these organs pretty much in the same manner. In my present situation, an immense landscape of lawns and woods, and distant mountains, seems to do no more than cover the little window which I write by, and to be out of all proportion less than the chamber in which I am sitting. I can form a just comparison between those great objects and the little objects around me, in no other way than by transporting myself, at least in fancy, to a different station, from whence I can survey both at nearly equal distances, and thereby form some judgment of their real proportions. Habit and experience have taught me to do this so easily and so readily, that I am scarce sensible that I do it; and a man must be, in some measure, acquainted with the philosophy of vision, before he can be thoroughly convinced how little those distant objects would appear to the eye, if the imagination, from a knowledge of their real magnitudes, did not swell and dilate them.
(text from OLL; cf. Liberty Fund edition; cf. p. 210 in 2nd ed.)","",2014-06-19 16:44:51 UTC
24020,"","",,"""When two objects have frequently been seen together, the imagination acquires a habit of passing easily from the one to the other.""",2014-06-19 18:06:45 UTC,Reading,"",5073,"When two objects have frequently been seen together, the imagination acquires a habit of passing easily from the one to the other. If the first appears we lay our account that the second is to follow. Of their own accord they put us in mind of one another, and the attention glides easily along them. Tho' independent of custom, there should be no real beauty in their union, yet when custom has thus connected them together, we feel an impropriety in their separation. The one we think is aukward when it appears without its usual companion. We miss something which we expected to find, and the habitual arangement of our ideas is disturbed by the disappointment. A suit of cloaths, for example, seems to want something if they are without the most insignificant ornament which usually accompanies them, and we find a meanness or aukwardness in the absence even of a haunch button. When there is any natural propriety in the union, custom increases our sense of it, and makes a different arangement appear still more disagreeable than it would otherwise seem to be. Those who have been accustomed to see things in a good taste are more disgusted by whatever is clumsy or aukward. Where the conjunction is improper, custom either diminishes or takes away altogether our sense of the impropriety. Those who have been accustomed to slovenly disorder lose all sense of neatness or elegance. The modes of furniture or dress which seem ridiculous to strangers give no offence to the people who are used to them.
(pp. 371-3; cf. p. 194 in Liberty Fund ed.)","",2014-06-19 18:06:45 UTC
24021,"","",,"""Of their own accord they put us in mind of one another, and the attention glides easily along them.""",2014-06-19 18:07:23 UTC,Reading,"",5073,"hen two objects have frequently been seen together, the imagination acquires a habit of passing easily from the one to the other. If the first appears we lay our account that the second is to follow. Of their own accord they put us in mind of one another, and the attention glides easily along them. Tho' independent of custom, there should be no real beauty in their union, yet when custom has thus connected them together, we feel an impropriety in their separation. The one we think is aukward when it appears without its usual companion. We miss something which we expected to find, and the habitual arangement of our ideas is disturbed by the disappointment. A suit of cloaths, for example, seems to want something if they are without the most insignificant ornament which usually accompanies them, and we find a meanness or aukwardness in the absence even of a haunch button. When there is any natural propriety in the union, custom increases our sense of it, and makes a different arangement appear still more disagreeable than it would otherwise seem to be. Those who have been accustomed to see things in a good taste are more disgusted by whatever is clumsy or aukward. Where the conjunction is improper, custom either diminishes or takes away altogether our sense of the impropriety. Those who have been accustomed to slovenly disorder lose all sense of neatness or elegance. The modes of furniture or dress which seem ridiculous to strangers give no offence to the people who are used to them.
(pp. 371-3; cf. p. 194 in Liberty Fund ed.)","",2014-06-19 18:07:23 UTC