text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"An Attempt towards finding out the true Notion or Definition of God, and a cleare Convixtion that there is an indelible Idea of a Being absolutely perfect in the Mind of Man",2011-12-23 16:58:09 UTC,"""[T]here is an indelible Idea of a Being absolutely perfect in the Mind of Man.""",2005-03-22 00:00:00 UTC,"Book I, Part iii","",,Writing,"","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",9308,3593
"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ",2011-12-23 16:57:19 UTC,"The idea of an absolutely perfect being ""is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever""",2005-03-22 00:00:00 UTC,"Book I, Part iii","",,"","•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",9309,3593
"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ.",2011-12-23 16:56:37 UTC,"The mind of man is not ""a Table book in which nothing is writ.""",2005-03-22 00:00:00 UTC,"Book I, Part iii",Blank Slate,,"","•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979):191-205. p. 192. ",9310,3593
[Denies] Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack
(p. 13),2009-12-12 17:30:21 UTC,"There are not ""Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack.""",2005-03-28 00:00:00 UTC,"","",,"","•Yolton notes, ""More wished to dissociate himself from this literal language while still defending innateness"" (101).
•I've included 5 times: Torch, Stars, Red Letters, Characters, Almanac
• REVISIT and fill out citation",Reading Yolton's Locke Dictionary (101),9311,3593
"2. As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined. That the Fabrick of the Body is out of the concurse of Atomes, is a meer precarious Opinion, without any ground or reason. For Sense does not discover any such thing, the first rudiments of life being out of some liquid homogeneall Matter; and it is against reason, that the tumbling of Atomes or corporeall particles should produce such exquisite frames of creatures, wherein the acutest wit is not able to find any thing inept, but all done exquisitely wel everywhere, where the foulness and courseness of Matter has not been in fault. That God is not the immediate Maker of these Bodyes, the particular miscarriages demonstrate. For there is no Matter so perverse and stubborn but his Omnipotency could tame; whence there would be no Defects nor Monstrosities in the generation of Animals. Nor is it so congruous to admit, that the Plastick faculty of the Soul of the World is the sole contriver of these Fabricks of particular creatures (though I will not deny but she may give some rude preparative stroaks towards Efformation:) but that in every particular world, such as Man is especially, his own Soule is the peculiar and most perfective Architect thereof, as the Soule of the World is of it. For this vitall Fabrication is not as in artificiall Architecture, when an external person acts upon Matter, but implies a more particular and near union with that Matter it thus intrinsecally shapes out and organizes. And what ought to have a more particular and close union with our Bodies then our Souls themselves? My opinion is therefore, That the Soule, which is a Spirit, and therefore contractible and dilatable, begins within less compass at first in Organizing the fitly-prepared Matter, and so bears it self on in the same tenour of work till the Body has attained its full growth; and that the Soule dilates it self in the dilating of the Body, and so possesses it through all the members thereof.
(II.10, pp. 216-8)",2011-12-23 16:54:16 UTC,"""As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined.""",2011-12-23 16:50:56 UTC,"Book II, Chapter 10","",,Rooms,"","Reading Simon Varey, Space and the Eighteenth-Century English Novel (Cambridge: Cambridge UP, 1990), 57.",19363,7137
"3. In the next place we are to take notice, That the immediate Instrument of the Soul are those tenuious and aereal particles which they ordinarily call the Spirits; that these are they by which the Soul hears, sees, feels, imagines, remembers, reasons, and by moving which, or at least directing their motion, she moves likewise the Body; and by using them, or some subtile Matter like them, she either compleats, or at least contributes to the Bodies Organization. For that the Soul should be the Vital Architect of her own house, that close connexion and sure possession she is to have of it, distinct and secure from the invasion of any other particular Soul, seems no slight Argument. And yet that while she is exercising that Faculty, she may have a more then ordinary Union or Implication with the Spirit of Nature, or the Soul of the World, so far forth as it is Plastick, seems not unreasonable: and therefore is asserted by Plotinus; and may justly be suspected to be true, if we attend to the prodigious effects of the Mothers Imagination derived upon the Infant, which sometimes are so very great, that, unless she raised the Spirit of Nature into consent, they might well seem to exceed the power of any Cause. I shall abstain from producing any Examples till the proper place: in the mean time I hope I may be excused from any rashness in this assignation of the cause of those many and various Signatures found in Nature, so plainly pointing at such a Principle in the World as I have intimated before.
(II.17.3, pp. 298-9)",2012-03-29 18:10:55 UTC,"""For that the Soul should be the Vital Architect of her own house, that close connexion and sure possession she is to have of it, distinct and secure from the invasion of any other particular Soul, seems no slight Argument.""",2011-12-23 16:53:28 UTC,"Book II, Chapter 17","",,Rooms,"","Reading Simon Varey, Space and the Eighteenth-Century English Novel (Cambridge: Cambridge UP, 1990), 57.",19364,7137
"6. Besides, admit that the Conarion could determine them with some considerable force so into B, that they would make those in C. come to them through the Valve G, there being the Valve E. to transmit them into C. again, it is impossible but that the Tenth part of that force which we ordinarily use to open a mans hand against his will, should whether he would or no easily open it. For a very ordinary strength moveing K. from B. towards C. must needs so press the Spirits in B, that they will cetainly pass by E. into C, if our Body be nothing but Matter Mechanically organized. And therefore it is the meer Imperium of our Soule that does determine the Spirits to this Muscle rather then the other, and holds them there in despite of externall force. From whence it is manifest that brute Beasts must have Soules also.
(II.v.6, p. 167)",2012-03-29 17:55:09 UTC,"""And therefore it is the meer Imperium of our Soule that does determine the Spirits to this Muscle rather then the other, and holds them there in despite of externall force.""",2012-03-29 17:55:09 UTC,"Book II, Chapter v","",,Empire,"","Searching ""imperium"" in EEBO",19651,7137
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:26:46 UTC,"""Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles?""",2013-06-10 14:26:46 UTC,"Chap. XI. The light of Reason is a derivative light.
","",,Eye,"",Reading,20467,3591
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:29:56 UTC,"""Ne're tell us that you wanted origanical dispositions, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's?""",2013-06-10 14:29:56 UTC,Chap. XI. The light of Reason is a derivative light.,"",,"","",Reading,20468,3591
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:31:15 UTC,"""They must have some time to spell the [GREEK] that was of Reasons writing.""",2013-06-10 14:31:03 UTC,Chap. XI. The light of Reason is a derivative light.,"",,Writing,"",Reading,20469,3591