id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
22731,"",Searching in ECCO-TCP,Impressions,2013-09-16 03:07:39 UTC,,7674,"","",2013-09-16 03:07:39 UTC,"""But whatever may be the physical cause, one thing is evident, that this aptitude of the mind of man, to receive impressions from feigned, as well as from real objects, contributes to the noblest purposes of life.""","To a dry philosopher, unacquainted with theatrical entertainments, it may appear surprising, that imitation should have such an effect upon the mind, and that the want of truth and reality should not prevent the operation of our passions. But whatever may be the physical cause, one thing is evident, that this aptitude of the mind of man, to receive impressions from feigned, as well as from real objects, contributes to the noblest purposes of life. Nothing conduces so much to improve the mind, and confirm it in virtue, as being continually employed in surveying the actions of others, entering into the concerns of the virtuous, approving of their conduct, condemning vice, and showing an abhorrence at it; for the mind acquires strength by exercise, as well as the body. But were there no opportunity for this sort of discipline, but from scenes of real life, the generality of men would be little the better for it, because such scenes do but rarely occur. They are not frequent even in history. But, in compositions where liberty is allowed of fiction, it must be want of genius, if the mind is not sufficiently exercised, till it acquire the greatest sensibility, and the most confirmed habits of virtue.
(pp. 19-20)"
22732,"",Searching in ECCO-TCP,"",2013-09-16 03:08:31 UTC,,7674,"","",2013-09-16 03:08:31 UTC,"""Nothing conduces so much to improve the mind, and confirm it in virtue, as being continually employed in surveying the actions of others, entering into the concerns of the virtuous, approving of their conduct, condemning vice, and showing an abhorrence at it; for the mind acquires strength by exercise, as well as the body.""","To a dry philosopher, unacquainted with theatrical entertainments, it may appear surprising, that imitation should have such an effect upon the mind, and that the want of truth and reality should not prevent the operation of our passions. But whatever may be the physical cause, one thing is evident, that this aptitude of the mind of man, to receive impressions from feigned, as well as from real objects, contributes to the noblest purposes of life. Nothing conduces so much to improve the mind, and confirm it in virtue, as being continually employed in surveying the actions of others, entering into the concerns of the virtuous, approving of their conduct, condemning vice, and showing an abhorrence at it; for the mind acquires strength by exercise, as well as the body. But were there no opportunity for this sort of discipline, but from scenes of real life, the generality of men would be little the better for it, because such scenes do but rarely occur. They are not frequent even in history. But, in compositions where liberty is allowed of fiction, it must be want of genius, if the mind is not sufficiently exercised, till it acquire the greatest sensibility, and the most confirmed habits of virtue.
(pp. 19-20)"
22733,"",Searching in ECCO-TCP,"",2013-09-16 03:09:48 UTC,,7674,"","",2013-09-16 03:09:48 UTC,"""If motives be of very different kinds, with regard to strength and influence, which we feel to be the case; it is involved in the very idea of the strongest motive, that it must have the strongest effect in determining the mind. This can no more be doubted of, than that, in a balance, the greater weight must turn the scale.""","THIS, it will be said, may hold in some instances, but not in all. For, in the greater part of human actions, there is a real feeling of liberty. When the mind hesitates betwixt two things, examines and compares, and at last comes to a resolution, is there any compulsion or necessity here? No compulsion, it is granted; but as to necessity, let us pause and examine more accurately. The resolution being taken, the choice being made, upon what is it founded? Certainly upon some motive, however silent or weak: for no mortal ever came to a determination, without the influence of some motive or other. If this be an undoubted fact, it follows of consequence, that the determination must result, from that motive, which has the greatest influence for the time; or from what appears the best and most eligible upon the whole. If motives be of very different kinds, with regard to strength and influence, which we feel to be the case; it is involved in the very idea of the strongest motive, that it must have the strongest effect in determining the mind. This can no more be doubted of, than that, in a balance, the greater weight must turn the scale.
(pp. 166-7)"
22734,"",Searching in ECCO-TCP,"",2013-09-16 03:10:58 UTC,,7674,"","",2013-09-16 03:10:58 UTC,"""In other cases, where the field of choice is wider, and where opposite motives counterbalance and work against each other, the mind fluctuates for a while, and feels itself more loose: but, in the end, must as necessarily be determined to the side of the most powerful motive, as the balance, after several vibrations; must incline to the side of the preponderating weight.""","A COMPARISON instituted betwixt moral and physical necessity may possibly throw additional light upon this subject. Where the motives to any action are perfectly full, cogent and clear, the feeling of liberty, as we showed before, entirely vanishes. In other cases, where the field of choice is wider, and where opposite motives counterbalance and work against each other, the mind fluctuates for a while, and feels itself more loose: but, in the end, must as necessarily be determined to the side of the most powerful motive, as the balance, after several vibrations; must incline to the side of the preponderating weight. The laws of mind, and the laws of matter, are in this respect perfectly similar; tho', in making the comparison, we are apt to deceive ourselves. In forming a notion of physical necessity, we seldom think of any force, but what has visibly a full effect. A man in prison, or tied to a post, must remain there. If he is dragged along, he cannot resist. Whereas motives, which, from the highest to the lowest, are very different, do not always produce sensible effects. Yet, when the comparison is accurately instituted, the very same thing holds in the actions of matter. A weak motive makes some impression: but, in opposition to one more powerful, it has no effect to determine the mind. In the precise same manner, a small force will not overcome a great resistance; nor the weight of an ounce in one scale, counter-balance a pound in the other. Comparing together the actions of mind and matter, similar causes will, in both equally, produce similar effects.
(pp. 169-171)"
22735,"",Searching in ECCO-TCP,"",2013-09-16 03:11:44 UTC,,7674,"","",2013-09-16 03:11:44 UTC,"""The laws of mind, and the laws of matter, are in this respect perfectly similar; tho', in making the comparison, we are apt to deceive ourselves.""","A COMPARISON instituted betwixt moral and physical necessity may possibly throw additional light upon this subject. Where the motives to any action are perfectly full, cogent and clear, the feeling of liberty, as we showed before, entirely vanishes. In other cases, where the field of choice is wider, and where opposite motives counterbalance and work against each other, the mind fluctuates for a while, and feels itself more loose: but, in the end, must as necessarily be determined to the side of the most powerful motive, as the balance, after several vibrations; must incline to the side of the preponderating weight. The laws of mind, and the laws of matter, are in this respect perfectly similar; tho', in making the comparison, we are apt to deceive ourselves. In forming a notion of physical necessity, we seldom think of any force, but what has visibly a full effect. A man in prison, or tied to a post, must remain there. If he is dragged along, he cannot resist. Whereas motives, which, from the highest to the lowest, are very different, do not always produce sensible effects. Yet, when the comparison is accurately instituted, the very same thing holds in the actions of matter. A weak motive makes some impression: but, in opposition to one more powerful, it has no effect to determine the mind. In the precise same manner, a small force will not overcome a great resistance; nor the weight of an ounce in one scale, counter-balance a pound in the other. Comparing together the actions of mind and matter, similar causes will, in both equally, produce similar effects.
(pp. 169-171)"
22736,"",Searching in ECCO-TCP,"",2013-09-16 03:12:48 UTC,,7674,"","",2013-09-16 03:12:48 UTC,"""A weak motive makes some impression: but, in opposition to one more powerful, it has no effect to determine the mind. In the precise same manner, a small force will not overcome a great resistance; nor the weight of an ounce in one scale, counter-balance a pound in the other.""","A COMPARISON instituted betwixt moral and physical necessity may possibly throw additional light upon this subject. Where the motives to any action are perfectly full, cogent and clear, the feeling of liberty, as we showed before, entirely vanishes. In other cases, where the field of choice is wider, and where opposite motives counterbalance and work against each other, the mind fluctuates for a while, and feels itself more loose: but, in the end, must as necessarily be determined to the side of the most powerful motive, as the balance, after several vibrations; must incline to the side of the preponderating weight. The laws of mind, and the laws of matter, are in this respect perfectly similar; tho', in making the comparison, we are apt to deceive ourselves. In forming a notion of physical necessity, we seldom think of any force, but what has visibly a full effect. A man in prison, or tied to a post, must remain there. If he is dragged along, he cannot resist. Whereas motives, which, from the highest to the lowest, are very different, do not always produce sensible effects. Yet, when the comparison is accurately instituted, the very same thing holds in the actions of matter. A weak motive makes some impression: but, in opposition to one more powerful, it has no effect to determine the mind. In the precise same manner, a small force will not overcome a great resistance; nor the weight of an ounce in one scale, counter-balance a pound in the other. Comparing together the actions of mind and matter, similar causes will, in both equally, produce similar effects.
(pp. 169-171)"
22737,"",Searching in ECCO-TCP,"",2013-09-16 03:13:32 UTC,,7674,"","",2013-09-16 03:13:32 UTC,"""His mind is passive in receiving impressions of things as good or ill: according to these impressions, the last judgment of the understanding is necessarily formed; which the will, if considered as different from the last judgment of the understanding, necessarily obeys, as is fully shown; and the external action is necessarily connected with the will, or the mind's final determination to act.""","THUS far then we have advanced in our argument, that all human actions proceed in a fixed and necessary train. Man being what he is, a creature endowed with a certain degree of understanding, certain passions and principles, and placed in certain circumstances, it is impossible he should will or chuse otherways, than in fact he wills or chuses. His mind is passive in receiving impressions of things as good or ill: according to these impressions, the last judgment of the understanding is necessarily formed; which the will, if considered as different from the last judgment of the understanding, necessarily obeys, as is fully shown; and the external action is necessarily connected with the will, or the mind's final determination to act.
(pp. 179-180)"
22738,"",Searching in ECCO-TCP,Impressions and Mirror,2013-09-16 03:15:14 UTC,,7674,"","",2013-09-16 03:15:14 UTC,"""His mind does not receive the impression of the moral world, in the same manner, as wax receives the impression of a seal. It does not reflect the image of it, in the same manner, as a mirror reflects its images: it has a peculiar cast and turn given to its conceptions, admirably ordered to exalt virtue, to the highest pitch.""","BUT this is not all. These discoveries are also of excellent use, as they furnish us with one of the strongest arguments, for the existence of the Deity, and as they set the wisdom and goodness of his providence, in the most striking light. Nothing carries in it more express characters of design; nothing can be conceived more opposite to chance, than a plan so artfully contrived, for adjusting our impressions and feelings to the purposes of life. For here things are carried off, as it were, from the straight line; taken out of the course, in which they would of themselves proceed; and so moulded, as forcibly, and against their nature, to be subservient to man. His mind does not receive the impression of the moral world, in the same manner, as wax receives the impression of a seal. It does not reflect the image of it, in the same manner, as a mirror reflects its images: it has a peculiar cast and turn given to its conceptions, admirably ordered to exalt virtue, to the highest pitch. These conceptions are indeed illusive, yet, which is wonderful, it is by this very circumstance, that, in man, two of the most opposite things in nature, are happily reconciled, liberty and necessity; having this illustrious effect, that in him are accumulated, all the prerogatives both of a necessary and free agent. The discovery of such a marvelous adjustment, which is more directly opposed to chance, than any other thing conceiveable, must necessarily give us the strongest impression of a wise designing cause. And now a sufficient reason appears, for suffering man to make this surprising discovery. The Almighty has let us so far into his councils, as to afford the justest foundation, for admiring and adoring his wisdom. It is a remark worthy to be made, that the capacities of man seem, in general, to have a tendency beyond the wants and occasions of his present state. This has been often observed with respect to his wishes and desires. The same holds as to his intellectual faculties, which, sometimes, as in the instance before us, run beyond the limits of what is strictly necessary for him to know, in his present circumstances, and let in upon him some glimmerings of higher and nobler discoveries. A veil is thrown over nature, where it is not useful for him to behold it. And yet, sometimes, by turning aside that veil a very little, he is admitted to a fuller view; that his admiration of nature, and the God of nature, may be increased; that his curiosity and love of truth may be fed; and, perhaps, that some augurium, some intimation, may be given, of his being designed for a future, more exalted period of being; when attaining the full maturity of his nature, he shall no longer stand in need of artificial impressions, but shall feel and act according to the strictest truth of things.
(pp. 216-8)"
22739,"",Searching in ECCO-TCP,Impressions,2013-09-16 03:16:18 UTC,,7674,"","",2013-09-16 03:16:18 UTC,"""Nor is the lively impression, even in this case, the cause of belief, but only the occasion of it, by diverting the attention of the mind, from itself and its situation.""","SOMETIMES, indeed, belief is the result of a lively impression. A dramatic representation is one instance, when it affects us so much, as to draw off the attention from every other object, and even from ourselves. In this situation, we don't consider the actor, but conceive him to be the very man whose character he assumes. We have that very man before our eyes. We perceive him as existing and acting, and believe him to be existing and acting. This belief, however, is but momentary. It vanishes, like a dream, so soon as we are rouzed by any trivial circumstance, to a consciousness of ourselves, and of the place we are in. Nor is the lively impression, even in this case, the cause of belief, but only the occasion of it, by diverting the attention of the mind, from itself and its situation. It is in some such manner, that the idea of a spectre in the dark, which fills the mind, and diverts it from itself, is, by the force of imagination, converted into a reality. We think we see and hear it. We are convinced of it, and believe the matter to be so.
(pp. 226-227)"
22740,"",Searching in ECCO-TCP,"",2013-09-16 03:17:16 UTC,,7674,Reverie,"",2013-09-16 03:17:16 UTC,"""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.""","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)"