text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"Whatever I look upon within the amplitude of heaven and earth, is evidence of humane ignorance; For all things are a great darkness to us, and we are so unto our selves: The plainest things are as obscure, as the most confessedly mysterious; and the Plants we tread upon, are as much above us, as the Stars and Heavens. The things that touch us are as distant from us, as the Pole; and we are strangers to our selves, as to the inhabitants of America.",2009-09-14 19:34:12 UTC,"""[W]e are strangers to our selves, as to the inhabitants of America""",2005-04-06 00:00:00 UTC,Address to the Royal Society,Stranger Within,,Inhabitants,•INTEREST.,"Reading Bredvold, Louis. The Intellectual Milieu of John Dryden. Ann Arbor: University of Michigan Press, 1962. p. 63.",9415,3625
"... By the Manner of Study here as a distinct Head of Division from the rest, I understand those Means and Ways which are to be used in this Application: Which in general are these two, Reading (under which I comprehend also Conversation with the Learned, there being a reading of Men as well as Books) and Thinking, or private Meditation; But chiefly the latter of these: For since, according to the Principles of this Theory, Ideas and Ideal Truths (the true objects of our Study) are within our selves, by reason of that Union which we naturally have with the Divine Word or Wisdom, the universal Reason of all Spirits; it follows that the most direct and natural Way for the discovery of Truth, is, instead of going abroad for Intelligence, to retire into our selves, and there with humble and silent Attention, both to consult and receive the Answers of interior Truth, even that Divine Master which teaches in the School of the Breast. According to that Admonition of St. Austin, who advises that we should not go abroad, but rather enter into our [End Page 572] selves, and that for this very reason, because Truth has her Habitant in the inner Man. Nolie foras ire, in te ipsum redi, in interiore homine habitat veritas. ",2009-09-14 19:34:55 UTC,"""[I]t follows that the most direct and natural Way for the discovery of Truth, is, instead of going abroad for Intelligence, to retire into our selves, and there with humble and silent Attention, both to consult and receive the Answers of interior Truth, even that Divine Master which teaches in the School of the Breast""",2006-05-31 00:00:00 UTC,Vol 2 of 2. Part II,Interiority; Augustine,,"",I've included twice: Master and School,"Searching ""interiority"" in OED and ECCO.",10356,3986
"3. For though the Soul be a distinct Substance, and of a different Nature from the Body, yet notwithstanding in every Animal it is intimately conjoyned with the Body, and Cleaves to it in such a Manner, as that both together Compound and make up one thing. And therefore it is not present with it only as a Mariner with a Ship, that is, meerly Locally, or knowingly and unpassionately present, they still continuing two distinct Things; but it is vitally united to it, and passionately present with it. And therefore when the Body is hurt, the Soul doth not unpassionately know or understand it, as when a Mariner knows that a Ship hath sprung a Leak, or when a Man is informed that his Neighbour's House is set on fire; but it feels a strong and vehement Pain, and hath a dolorous Sense or Perception of it, as being one thing with it. So in like manner when the Body wants either Meat or Drink, the Soul doth not unpassionately know this as an Indifferent By-stander, and therefore rationally only will or desire Meat and Drink for it, but it feels a passionate Sense of Hunger and Thirst in it self, as being Intimately concerned in the Business. Now the same is true also in those other Sensations, in which the Animal seems to be less concerned, as of Light and Colour, Heat and Cold, Sounds and Odours, that they are not simple Knowledges or Intellections of that part of the Soul which acts alone by it self, but they are the Perceptions of that which is vitally united with the Body, and sympathizing with the Motions and Passions of it, makes up one Compound with it. Wherefore though all Cogitations be formally in the Soul, and not in the Body, yet these sensitive Cogitations being in the Soul no otherwise than as vitally united to the Body, they are not so properly the Cogitations of the Soul, as of the mixed, or both together, as Plotinus calls it, the Compound of Soul and Body, or, as that Philosopher will have it, of the Body and a certain Vivificating Light, imparted from the Soul to it. And therefore, as he observeth out of Aristotle, 'as it is absurd to say the Soul Weaves,' (or indeed the Body either, Weaving being a mixt Action of the Man and Weaving Instruments) so it is absurd to say that the Soul alone doth Covet, Grieve or Perceive: these things proceeding from the Compound or the Coalescence of Soul and Body together; being not pure Mental, but Corporeal Cogitations of the Soul, as it vitally informs the Body, and is Passionately united to it.
(III.ii.3, pp. 88-90)",2012-01-22 16:51:00 UTC,"""And therefore it [the soul] is not present with it only as a Mariner with a Ship, that is, meerly Locally, or knowingly and unpassionately present, they still continuing two distinct Things; but it is vitally united to it, and passionately present with it. And therefore when the Body is hurt, the Soul doth not unpassionately know or understand it, as when a Mariner knows that a Ship hath sprung a Leak, or when a Man is informed that his Neighbour's House is set on fire; but it feels a strong and vehement Pain, and hath a dolorous Sense or Perception of it, as being one thing with it.""",2012-01-22 16:37:10 UTC,"Book III, Chapter ii","",,"",Like Descartes denial of the pilot and the ship comparison. A negated metaphor.,Searching in Google Books,19467,4475
"4. The Essence of nothing is reached unto by the Senses looking Outward, but by the Mind's looking inward into it self. That which wholly looks abroad outward upon its Object, is not one with that which it perceives, but is at a distance from it, and therefore cannot Know and Comprehend it; but Knowledge and Intellection doth not meerly look out upon a thing at distance, but makes an Inward Reflection upon the thing it knows, and according to the Etymon of the Word, the Intellect doth read inward Characters written within itself, and Intellectually comprehend its Object within it self, and is the same with it. For though this may be conceived to be true of Individual things Known (although the Mind understands them also under abstract Notions of its own) yet, at least in Aristotle's Sense, it is unquestionably true, In Abstract things themselves, which are the Primary Objects of Science, the Intellect and the thing known are really one and the same. For those Ideas or Objects of Intellection are nothing else but Modifications of the Mind itself. But Sense is of that which is without, Sense wholly gazes and gads abroad, and therefore doth not know and comprehend its Object, because it is different from it. Sense is a Line, the Mind is a Circle. Sense is like a Line which is the Flux of a Point running out from it self, but Intellect like a Circle that keeps within it self.
(III.iii.4, pp. 97-9)",2012-01-22 17:07:48 UTC,"""But Sense is of that which is without, Sense wholly gazes and gads abroad, and therefore doth not know and comprehend its Object, because it is different from it.""",2012-01-22 17:07:48 UTC,"Book III, Chapter iii","",,Inhabitants,"",Searching in Google Books,19473,4475
"7. Which Exorbitancy of Fancy or Imagination prevailing over Sense, or those Phantasms which arise from the Motion communicated to the Brain from the Objects without by the Nerves, may either proceed originally from some Disease in the Body, whereby the Animal Spirits being furiously heated and agitated, may be carried with so great a Force and Career, as that the Motions caused from the Objects by the Nerves being weakned, may yield and give place to them, and their Phantasms be in a manner silent, vanquished and obliterated by them; those stronger Phantasms that arise from the Agitation of the Spirits themselves, possessing the place of them, the Affection or Animadversion of the Soul being always won by those Phantasms that make the loudest Noise, or have the greatest Vigour. Or else the same thing may proceed Originally from some Disease or Distemper in the Soul it self. When the Lower, Irrational and Passive Part of the Soul (in which the Concupiscible and Irascible Affections are seated) and so by Consequence, sequence, the Phantastick Power of the Soul (the same Power that begets in us those waking Dreams before-mentioned) grows excessively and exorbitantly Predominant, insomuch that it doth not only weaken and extinguish the Noetical Powers, which are always proportionably debilitated as this is invigorated, but also prevent the Power of Sense it self, the Immoderate Activity of the Fancy not permitting the Soul to suffer from, or be Passive to, the Action of the Objects upon it, nor quietly to receive the Impressions of them, without ruffling and confounding them. And this is that sad and lamentable Condition that the Soul of Man is liable and obnoxious to, by its overmuch Indulgence to that Passive and Irrational and Corporeal Part in which the Affections, Appetites and Desires are seated; a Condition which, if it continue always, is worse than Death it self, or Perfect Annihilation. To have not only Reason degraded and dethroned, but even Sense it self Perverted or extinguished, and in the room, thereof boisterous Phantasms protruded from the Irrational Appetites, Passions and Affections (now grown Monstrous and Enormous) to become the very Sensations of it, by means whereof if is easy to conceive that the Divine Vengeance may make the Soul its own Tormentor, though there were no other Hell without it, not only by representing most loathsome and affrightful, dismal and Tragical Scenes of things to it self, but also by Cruciating it self with exquisite and Sensible Pains. And the serious Consideration hereof should make us very careful how we let the Reins loose to that Passive Irrational Part of our Soul, which knows no Bounds nor Measures, lest thereby we unawares precipitate and plunge our selves headlong into the most sad and deplorable Condition that is imaginable.
(III.iv.7, pp. 122-4)",2012-01-22 17:41:44 UTC,"""To have not only Reason degraded and dethroned, but even Sense it self Perverted or extinguished, and in the room, thereof boisterous Phantasms protruded from the Irrational Appetites, Passions and Affections (now grown Monstrous and Enormous) to become the very Sensations of it, by means whereof if is easy to conceive that the Divine Vengeance may make the Soul its own Tormentor, though there were no other Hell without it, not only by representing most loathsome and affrightful, dismal and Tragical Scenes of things to it self, but also by Cruciating it self with exquisite and Sensible Pains.""",2012-01-22 17:41:44 UTC,"Book III, Chapter iv","",,Throne,"",Searching in Google Books,19479,4475
"2. A Thing which is merely Passive from without, and doth only receive Foreign and Adventitious Forms, cannot possibly Know, Understand or judge of that which it receives but must needs be a Stranger to it, having nothing within it self to know it by. The Mind cannot know any thing but by something of its own, that is Native, Domestick, and Familiar to it. When in a great Throng or Crowd of People, a Man looking round about meets with innumerable strange Faces, that he never saw before in all his Life, and at last chances to espy the Face of one Old Friend or Acquaintance, which he had not seen or thought of many Years before; he would be said in this Case to have Known that one and only that one Face in all that Company, because he had no inward previous or Anticipated Form of any other Face, that he looked upon, in his Mind; but as soon as ever he beheld that one Face immediately there revived and started forth a former Anticipated Form or Idea of it treasured up in his Mind, that, as it were taking Acquaintance with that newly received Form, made him Know it or remember it. So when Foreign, Strange, and Adventitious, Forms are exhibited to the Mind by Sense, the Soul cannot otherwise Know or Understand them, but by something Domestick of its own some Active Anticipation or Prolepsis within it self, that occasionally reviving and meeting with it, makes it know it, or take Acquaintance with it. And this is the only true and allowable Sense of that Old Assertion, that Knowledge is Reminiscence, not that it is the Remembrance of something which the Soul had some time before Actually Known in a Pre-existent State; but because it is the Mind's comprehending of things by Some Inward Anticipations of its own, Something Native and Domestick to it, or Something actively exerted from within it self.
(IV.i.2, pp. 127-9)",2012-01-22 18:01:58 UTC,"""When in a great Throng or Crowd of People, a Man looking round about meets with innumerable strange Faces, that he never saw before in all his Life, and at last chances to espy the Face of one Old Friend or Acquaintance, which he had not seen or thought of many Years before; he would be said in this Case to have Known that one and only that one Face in all that Company, because he had no inward previous or Anticipated Form of any other Face, that he looked upon, in his Mind; but as soon as ever he beheld that one Face immediately there revived and started forth a former Anticipated Form or Idea of it treasured up in his Mind, that, as it were taking Acquaintance with that newly received Form, made him Know it or remember it. So when Foreign, Strange, and Adventitious, Forms are exhibited to the Mind by Sense, the Soul cannot otherwise Know or Understand them, but by something Domestick of its own some Active Anticipation or Prolepsis within it self, that occasionally reviving and meeting with it, makes it know it, or take Acquaintance with it.""",2012-01-22 17:51:03 UTC,"Book IV, Chapter i","",,Inhabitants,"A metaphor for anamnesis or Platonic recollection. Does this derive at all from the Meno, worth following up.",Searching in Google Books,19482,4475
"From hence likewise it is, as the same Aristotle hath observed, That those Knowledges which are more abstract and remote from Matter, are more accurate, intelligible and demonstrable, than those which are Conversant about Concrete and Material things, as Arithmetick than Harmonicks, which are Numbers Concrete with Sounds; and so likewise Geometry than Astronomy, or the Mixed Mathematicks; whereas if all Knowledge did arise from Corporeal things by way of Sense and Passion, it must needs be contrary-wise true, that the more Concrete and Sensible things were, the more Knowable they would be. Moreover, from hence it is also, as Experience tells us, that Scientifical Knowledge is best acquired by the Soul's Abstraction from the Outward Objects of Sense, and Retiring into it self, that so it may the better attend to its own Inward Notions and Ideas. And therefore it is many times observed, that Over-much Reading and Hearing of other Men's Discourses, though learned and elaborate, doth not only distract the Mind, but also debilitates the Intellectual Powers, and makes the Mind Passive and Sluggish, by calling it too much outwards. For which Cause that wise Philosopher Socrates altogether shunned that Dictating and Dogmatical Way of Teaching used by the Sophisters of that Age, and chose rather an Aporetical and Obstetricious Method; because Knowledge was not to be poured into the Soul like Liquor, but rather to be invited and gently drawn forth from it; nor the Mind so much to be filled therewith from without, like a Vessel, as to be kindled and awakened. Lastly, from hence is that strange Parturiency that is often observed in the Mind, when it is sollicitously set upon the Investigation of some Truth, whereby it doth endeavour, by ruminating and revolving within it self as it were to conceive it within itself, to bring it forth out of its own Womb; by which it is evident, that the Mind is Naturally Conscious of its own Active Fecundity, and also that it hath a Criterion within it self, which will enable it to know when it hath sound that which it sought.
(IV.i.6, pp. 136-8)",2012-01-22 18:22:56 UTC,"""Lastly, from hence is that strange Parturiency that is often observed in the Mind, when it is sollicitously set upon the Investigation of some Truth, whereby it doth endeavour, by ruminating and revolving within it self as it were to conceive it within itself, to bring it forth out of its own Womb; by which it is evident, that the Mind is Naturally Conscious of its own Active Fecundity, and also that it hath a Criterion within it self, which will enable it to know when it hath sound that which it sought.""",2012-01-22 18:22:56 UTC,"Book IV, Chapter i","",,Inhabitants,"Cogitation as conception, idea as baby? Punning on womb?",Searching in Google Books,19487,4475
"8. Now that all our Perceptive Cogitations are not Phantasms, as many contend, but that there is another Species of Perceptive Cogitations distinct from them, arising from the Active Vigour of the Mind it self, which we therefore call Conceptions of the Mind, is demonstrably evident from hence; because Phantasms are nothing else but Sensible Ideas, Images or Pictures of Outward Objects, such as are caused in the Soul by Sense; whence it follows, that nothing is the Object of Fancy, but what is also the Object of Sense, nothing can be fancied by the Soul, but what is Perceptible by Sense. But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical. As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy. And there are many whole Propositions likewise, in which there is not any one Word or Notion that we can have any genuine Phantasm of, much left can Fancy reach to an Apprehension of the Necessity of the Connexion of the Terms. As for Example, Nothing can be and not be at the same time. What proper and genuine Phantasms can any perceive in his Mind either of Nothing, or Can, or be, or And, or Not be, or at the same, or Time.
(IV.i.8, pp. 139-41)",2012-01-22 18:29:56 UTC,"""But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical.""",2012-01-22 18:29:56 UTC,"Book IV, Chapter i","",,Inhabitants,"",Searching in Google Books,19488,4475
"8. Now that all our Perceptive Cogitations are not Phantasms, as many contend, but that there is another Species of Perceptive Cogitations distinct from them, arising from the Active Vigour of the Mind it self, which we therefore call Conceptions of the Mind, is demonstrably evident from hence; because Phantasms are nothing else but Sensible Ideas, Images or Pictures of Outward Objects, such as are caused in the Soul by Sense; whence it follows, that nothing is the Object of Fancy, but what is also the Object of Sense, nothing can be fancied by the Soul, but what is Perceptible by Sense. But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical. As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy. And there are many whole Propositions likewise, in which there is not any one Word or Notion that we can have any genuine Phantasm of, much left can Fancy reach to an Apprehension of the Necessity of the Connexion of the Terms. As for Example, Nothing can be and not be at the same time. What proper and genuine Phantasms can any perceive in his Mind either of Nothing, or Can, or be, or And, or Not be, or at the same, or Time.
(IV.i.8, pp. 139-41)",2012-01-22 18:31:58 UTC,"""As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy.""",2012-01-22 18:31:58 UTC,"Book IV, Chapter i","",,Inhabitants,"",Searching in Google Books,19489,4475
"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)",2012-01-22 18:38:37 UTC,"""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.""",2012-01-22 18:38:37 UTC,"","",,Inhabitants,"",Searching in Google Books,19490,4475