text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"'I burn, I burn, as when thro' ripen'd corn
By driving winds the crackling flames are borne.'
Now, maddening-wild, I curse that fatal night,
Now bless the hour that charm'd my guilty sight.
In vain the Laws their feeble force oppose:
Chain'd at his feet, they groan Love's vanquish'd foes.
In vain Religion meets my shrinking eye:
I dare not combat, but I turn and fly.
Conscience in vain upbraids th'unhallow'd fire.
Love grasps his scorpions--stifled they expire.
Reason drops headlong from his sacred throne.
Your dear idea reigns, and reigns alone;
Each thought intoxicated homage yields,
And riots wanton in forbidden fields.
",2010-10-04 17:39:47 UTC,"""Your dear idea reigns, and reigns alone; / Each thought intoxicated homage yields, / And riots wanton in forbidden fields.""",2004-07-19 00:00:00 UTC,"","",2010-10-04,Inhabitants,"",Reading,8468,3224
"Good Lord, what is Man! For as simple he looks,
Do but try to develop his hooks and his crooks!
With his depths and his shallows, his good and his evil,
All in all he's a problem must puzzle the Devil.
On his one ruling passion Sir Pope hugely labors,
That, like th'old Hebrew walking-switch, eats up its neighbours.
Human Nature's his show-box--your friend, would you know him?
Pull the string, Ruling Passion--the picture will show him.
What pity, in rearing so beauteous a system,
One trifling particular--Truth--should have miss'd him!
For, spite of his fine theoretic positions,
Mankind is a science defies definitions.
Some sort all our qualities each to its tribe,
And think Human Nature they truly describe:
Have you found this, or t'other? There's more in the wind,
As by one drunken fellow his comrades you'll find.
But such is the flaw, or the depth of the plan
In the make of that wonderful creature called Man,
No two virtues, whatever relation they claim,
Nor even two different shades of the same,
Though like as was ever twin brother to brother,
Possessing the one shall imply you've the other.
",2009-09-14 19:43:07 UTC,"""Some sort all our qualities each to its tribe, / And think Human Nature they truly describe""",2004-05-20 00:00:00 UTC,Middle Stanzas,Ruling Passion / Family Within,,Inhabitants,•Great anti-metaphor poem. INTEREST.
•This last stanza is interesting and subtle. Family within metaphors.,"Searching ""ruling passion"" in HDIS (Poetry)",15237,5709
"Peace and Hope, sweet twins of Virtue,
Shall be strangers to thy breast:
Fell Despair, with Terror's wild crew,
Still shall rob thy couch of rest.
Round thy sceptre, gain'd by treason,
Guile and factious strife shall twine:
Base Dishonour, with full blazon,
Crown that shameless head of thine.",2009-09-14 19:43:09 UTC,"""Peace and Hope, sweet twins of Virtue, / Shall be strangers to thy breast""",2006-03-05 00:00:00 UTC,From Elegaic Poems on Illustrious Persons,"",,Inhabitants,"","Searching ""breast"" and ""stranger"" in HDIS (Poetry)",15250,5720
"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",2014-06-19 16:37:36 UTC,"""But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct.""",2014-06-19 16:37:15 UTC,"","",,Court and Inhabitants,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,Reading,23994,7934
"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(Cf. pp. 130-1 in Liberty Fund ed.)",2014-06-19 16:39:18 UTC,"""The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people.""",2014-06-19 16:38:47 UTC,"","",,Court and Population,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,Reading,23995,7934
"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",2014-06-19 16:41:13 UTC,"""In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.""",2014-06-19 16:40:43 UTC,"","",,Inhabitants,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,Reading,23996,7934
"But though the approbation of his own conscience can scarce, upon some extraordinary occasions, content the weakness of man; though the testimony of the supposed impartial spectator of the great inmate of the breast cannot always alone support him; yet the influence and authority of this principle is, upon all occasions, very great; and it is only by consulting this judge within that we can ever see what relates to ourselves in its proper shape and dimensions; or that we can ever make any proper comparison between our own interests and those of other people.
(p. 134 in Liberty Fund ed.)",2014-06-19 16:42:52 UTC,"""But though the approbation of his own conscience can scarce, upon some extraordinary occasions, content the weakness of man; though the testimony of the supposed impartial spectator of the great inmate of the breast cannot always alone support him; yet the influence and authority of this principle is, upon all occasions, very great; and it is only by consulting this judge within that we can ever see what relates to ourselves in its proper shape and dimensions; or that we can ever make any proper comparison between our own interests and those of other people.""",2014-06-19 16:42:52 UTC,"","",,Court,"",Reading,23998,7934
"When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self-love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it.
(text from econlib.org, III.i.47; cf. p. 137-8 in Liberty Fund ed.)",2014-06-19 16:47:42 UTC,"""The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren.""",2014-06-19 16:47:42 UTC,"","",,Inhabitants,"",Reading,24003,7934
"One individual must never prefer himself so much even to any other individual, as to hurt or injure that other, in order to benefit himself, though the benefit to the one should be much greater than the hurt or injury to the other. The poor man must neither defraud nor steal from the rich, though the acquisition might be much more beneficial to the one than the loss could be hurtful to the other. The man within immediately calls to him, in this case too, that he is no better than his neighbour, and that by this unjust preference he renders himself the proper object of the contempt and indignation of mankind; as well as of the punishment which that contempt and indignation must naturally dispose them to inflict, for having thus violated one of those sacred rules, upon the tolerable observation of which depend the whole security and peace of human society. There is no commonly honest man who does not more dread the inward disgrace of such an action, the indelible stain which it would for ever stamp upon his own mind, than the greatest external calamity which, without any fault of his own, could possibly befal him; and who does not inwardly feel the truth of that great stoical maxim, that for one man to deprive another unjustly of any thing, or unjustly to promote his own advantage by the loss or disadvantage of another, is more contrary to nature, than death, than poverty, than pain, than all the misfortunes which can affect him, either in his body, or in his external circumstances.
(text from from econlib.org, III.i.48; cf. p. 138 in Liberty Fund ed.)",2014-06-19 16:48:28 UTC,"""The man within immediately calls to him, in this case too, that he is no better than his neighbour, and that by this unjust preference he renders himself the proper object of the contempt and indignation of mankind; as well as of the punishment which that contempt and indignation must naturally dispose them to inflict, for having thus violated one of those sacred rules, upon the tolerable observation of which depend the whole security and peace of human society.""",2014-06-19 16:48:28 UTC,"","",,Inhabitants,"",Reading,24004,7934
"he man of real constancy and firmness, the wise and just man who has been thoroughly bred in the great school of self-command, in the bustle and business of the world, exposed, perhaps, to the violence and injustice of faction, and to the hardships and hazards of war, maintains this control of his passive feelings upon all occasions; and whether in solitude or in society, wears nearly the same countenance, and is affected very nearly in the same manner. In success and in disappointment, in prosperity and in adversity, before friends and before enemies, he has often been under the necessity of supporting this manhood. He has never dared to forget for one moment the judgment which the impartial spectator would pass upon his sentiments and conduct. He has never dared to suffer the man within the breast to be absent one moment from his attention. With the eyes of this great inmate he has always been accustomed to regard whatever relates to himself. This habit has become perfectly familiar to him. He has been in the constant practice, and, indeed, under the constant necessity, of modelling, or of endeavouring to model, not only his outward conduct and behaviour, but, as much as he can, even his inward sentiments and feelings, according to those of this awful and respectable judge. He does not merely affect the sentiments of the impartial spectator. He really adopts them. He almost identifies himself with, he almost becomes himself that impartial spectator, and scarce even feels but as that great arbiter of his conduct directs him to feel.
(text from from econlib.org, III.i.67; cf. pp. 146-7 in Liberty Fund ed.)",2014-06-19 16:53:28 UTC,"""He has never dared to suffer the man within the breast to be absent one moment from his attention.""",2014-06-19 16:53:28 UTC,"","",,Inhabitants,"",Reading,24009,7934