text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"When one is totally occupied in any agreeable work that admits not many objects, time runs on without observation; and upon an after recollection must appear short, in proportion to the paucity of objects. This is still more remarkable in close contemplation and in deep thinking, where the train, composed wholly of ideas, proceeds with an extreme slow pace. Not only are the ideas few in number, but are apt to escape an after-reckoning. The like false reckoning of time may proceed from an opposite state of mind. In a reverie, where ideas float at random without making any impression, time goes on unheeded and the reckoning is lost. A reverie may be so profound as to prevent the recollection of any one idea: that the mind was busied in a train of thinking, will in general be remembered; but what was the subject, has quite escaped the memory. In such a case, we are altogether at a loss about the time: we have no data for making a computation. No cause produceth so false a reckoning of time, as immoderate grief. The mind, in this state, is violently attached to a single object, and admits not a different thought. Any other object breaking in, is instantly banished, so as scarce to give an appearance of succession. In a reverie, we are uncertain of the time that is past: but in the example now given, there is an appearance of certainty, so far as the natural measure of time can be trusted, that the time must have been short, when the perceptions are so few in number.
(I.ii.5, pp. 210-1)",2018-06-18 15:01:28 UTC,"""The like false reckoning of time may proceed from an opposite state of mind. In a reverie, where ideas float at random without making any impression, time goes on unheeded and the reckoning is lost.""",2013-11-18 20:53:16 UTC,"","",,Impressions,"",Reading in ECCO-TCP,23286,5107
"A multitude of objects crowding into the mind at once, disturb the attention, and pass without making any impression, or any lasting impression. In a group, no single object makes the figure it would do apart, when it occupies the whole attention*. For the same reason, even a single object, when it divides the attention by the multiplicity of its parts, equals not, in strength of impression, a more simple object comprehended in a single view. Parts extremely complex must be considered in portions successively; and a number of impressions in succession, which cannot unite because not simultaneous, never touch the mind like one entire impression made as it were at one stroke. This justifies simplicity in works of art, as opposed to complicated circumstances and crowded ornaments. There is an additional reason for simplicity, in works that make an impression of dignity or elevation. The mind attached to beauties of a high rank, cannot descend to inferior beauties. And yet, notwithstanding these reasons, we find profuse decoration prevailing in works of art. But this is no argument against simplicity. For authors and architects who cannot reach the higher beauties, endeavour to supply their want of genius by dealing in those that are inferior. In all ages, the best writers and artists have been governed by a taste for simplicity.
(I.iii, pp. 247-8)",2013-11-18 20:55:23 UTC,"""A multitude of objects crowding into the mind at once, disturb the attention, and pass without making any impression, or any lasting impression.""",2013-11-18 20:55:14 UTC,"","",,Impressions,"",ECCO-TCP,23289,5107
"'Tis often found that a fine Genius has but a feeble Memory: For where the Genius is bright, and the Imagination vivid, the Power of Memory may be too much neglected and lose its Improvement. An active Fancy readily wanders over a multitude of objects, and is continually entertaining itself with new flying Images; it runs thro' a Number of new Scenes or new Pages with pleasure, but without due Attention, and seldom suffers itself to dwell long enough upon any one of them to make a deep impression thereof upon the Mind, and commit it to lasting Remembrance. This is one plain and obvious Reason why there are some persons of very bright Parts and active Spirits who have but short and narrow Powers of Remembrance; for having Riches of their own they are not sollicitous to borrow.
(pp. 250-1)",2014-02-05 22:13:05 UTC,"""An active Fancy readily wanders over a multitude of objects, and is continually entertaining itself with new flying Images; it runs thro' a Number of new Scenes or new Pages with pleasure, but without due Attention, and seldom suffers itself to dwell long enough upon any one of them to make a deep impression thereof upon the Mind, and commit it to lasting Remembrance.""",2014-02-05 22:13:05 UTC,"","",,Impressions,"",Searching and Reading in Google Books,23374,4702
"1. DUE Attention and Diligence to learn and know Things which we would commit to our Remembrance is a Rule of great Necessity in this Case. When the Attention is strongly fixed to any particular Subject, all that is said concerning it makes a deeper impression upon the Mind. There are are some Persons who complain they cannot remember divine or human Discourses which they hear, when in Truth their Thoughts are wandering half the Time, or they hear with such coldness and Indifferency and a trifling Temper of Spirit, that it is no wonder the Things which are read or spoken make but a slight Impression on the Brain, and get no firm footing in the Seat of Memory, but soon vanish and are lost.
(pp. 259-60)",2014-02-05 22:32:25 UTC,"""There are are some Persons who complain they cannot remember divine or human Discourses which they hear, when in Truth their Thoughts are wandering half the Time, or they hear with such coldness and Indifferency and a trifling Temper of Spirit, that it is no wonder the Things which are read or spoken make but a slight Impression on the Brain, and get no firm footing in the Seat of Memory, but soon vanish and are lost.""",2014-02-05 22:32:25 UTC,"","",,"","",Searching and Reading in Google Books,23389,4702