work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3986,Interiority; Augustine,"Searching ""interiority"" in OED and ECCO.",2006-05-31 00:00:00 UTC,"... 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. ",,10356,I've included twice: Master and School,"""[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""","",2009-09-14 19:34:55 UTC,Vol 2 of 2. Part II
3995,"","Reading in ECCO; found again reading Jonathan Kramnick's Actions and Objects (Stanford: Stanford UP, 2010), 166-7.",2005-03-23 00:00:00 UTC,"But if the Remarker thinks, that if all our thoughts cease in sound Sleep, all our Ideas are extinct, and must be new imprest; I desire him to consider, when a Sleeping or Waking Man thinks, what becomes of all those Ideas which he does not actually perceive in his own mind, for the mind is capable of taking notice but of very few at once: Must not all the rest by this Argument be extinct? And so we must have them new Imprest; and are as it were, New Born when ever we have any Ideas which we have not always actually perceiv'd, i.e. every time we pass from one thought to another. This is a sure consequence, if when all our thoughts cease, all our Ideas must be new imprest, unless a Man cou'd actually perceive all the Ideas he ever had at once; for his having only one thought in his mind, can no more keep any other there, or excite any other that it has no connexion with, than if he had no thought at all: I am thinking for Example, in my Sleep, of a Horse; his Beauty, Strength, and Usefulness: Does this thought preserve in my mind, the Ideas of a Church, of Happiness or Misery? Or can it help me to any of them, when I have occasion for them? If not, then these Ideas must be new imprest when I awake; but if they remain in the Soul when I was only thinking of a Horse, whereever they are bestow'd, it may be presum'd, there is room for that one idea more without thrusting out another to give it place: and when that one is among them, I see no more reason why they must be all new imprest, than that the others must have been new imprest when I only thought of that one unless, it be suppos'd that the Soul has always, just one idea [more] than there is place for in the repository of its Ideas; and if that happen to crou'd in, before another has got out, they will all be stifled together, or fly away for Air.
(pp. 33-4)",2011-08-25,10374,"•Great Population metaphor.
•Crappy scan of the microfilm makes some of this illegible.","But if ideas ""remain in the Soul when I was only thinking of a Horse, whereever they are bestow'd, it may be presum'd, there is room for that one idea more without thrusting out another to give it place: and when that one is among them, I see no more reason why they must be all new imprest, than that the others must have been new imprest when I only thought of that one unless, it be suppos'd that the Soul has always, just one idea [more] than there is place for in the repository of its Ideas; and if that happen to crou'd in, before another has got out, they will all be stifled together, or fly away for Air.""",Inhabitants,2011-08-25 20:16:46 UTC,""
4050,"","Reading Johnson's Dictionary (1755). Given as an illustration of ""COURT-DRESSER""",2005-03-21 00:00:00 UTC,"In the whole conduct of the understanding, there is nothing of more moment than to know when and where, and how far to give assent; and possibly there is nothing harder. It is very easily said, and nobody questions it, that giving and withholding our assent, and the degrees of it, should be regulated by the evidence which things carry with them; and yet we see men are not the better for this rule; some firmly embrace doctrines upon slight grounds, some upon no grounds, and some contrary to appearance: some admit of certainty, and are not to be moved in what they hold: others waver in every thing, and there want not those that reject all as uncertain. What then shall a novice, an inquirer, a stranger do in the case? I answer, use his eyes. There is a correspondence in things, and agreement and disagreement in ideas, discernible in very different degrees, and there are eyes in men to see them, if they please; only their eyes may be dimmed or dazzled, and the discerning sight in them impaired or lost. Interest and passion dazzles; the custom of arguing on any side, even against our persuasions, dims the understanding, and makes it by degrees lose the faculty of discerning clearly between truth and falsehood, and so of adhering to the right side. It is not safe to play with errour, and dress it up to ourselves or others in the shape of truth. The mind by degrees loses its natural relish of real solid truth, is reconciled insensibly to any thing that can be dressed up into any faint appearance of it; and if the fancy be allowed the place of judgment at first in sport, it afterwards comes by use to usurp it; and what is recommended by this flatterer (that studies but to please) is received for good. There are so many ways of fallacy, such arts of giving colours, appearances and resemblances by this court-dresser, the fancy, that he who is not wary to admit nothing but truth itself, very careful not to make his mind subservient to any thing else, cannot but be caught. He that has a mind to believe, has half assented already; and he that by often arguing against his own sense, imposes falsehood on others, is not far from believing himself. This takes away the great distance there is betwixt truth and falsehood; it brings them almost together, and makes it no great odds, in things that approach so near, which you take; and when things are brought to that pass, passion, or interest, &c. easily, and without being perceived, determine which shall be the right.",,10493,•I've cut and paste from LIberty Fund: http://oll.libertyfund.org/Texts/Locke0154/Works/HTMLs/0128-02_Pt04_Conduct.html,"""There are so many ways of fallacy, such arts of giving colours, appearances and resemblances by this court-dresser, the fancy, that he who is not wary to admit nothing but truth itself, very careful not to make his mind subservient to any thing else, cannot but be caught.""",Inhabitants,2013-06-11 19:45:21 UTC,§33 Assent
6957,Ruling Passion,Reading,2011-06-21 21:53:23 UTC,"II. Freedom from the slavery of our passions and lusts, from the tyranny of vicious habits and practices. And this, which is the saddest and worst kind of bondage, the Doctrine of the Gospel is a most proper and powerful means to free us from; and this is that which I suppose is principally intended by our Saviour. For when the Jews told him that they did not stand in need of any liberty, that they were Abraham's seed, and were never in bondage to any, our Saviour declares what kind of bondage and slavery he meant; He that committeth sin, is the servant of sin. Wickedness and vice is the bondage of the will, which is the proper seat of liberty: and therefore there is no such slave in the world, as a man that is subject to his lusts; that is under the tyranny of strong and unruly passions, of vicious inclinations and habits. This man is a slave to many Masters, who are very imperious and exacting; and the more he yieldeth to them, with the greater tyranny and rigour they will use him. One passion hurries a man one way, and another drives him fiercely another; one lust commands him upon such a service, and another calls him off to another work so that a man under the command and authority of his lusts and passions, is like the Centurion's Servants, when they say to him come, he must come, and when they say go, he must go; when they say do this, he must do it; because he is in subjection to them.
(pp. 617-8)",,18760,"","""This man is a slave to many Masters, who are very imperious and exacting; and the more he yieldeth to them, with the greater tyranny and rigour they will use him. One passion hurries a man one way, and another drives him fiercely another; one lust commands him upon such a service, and another calls him off to another work so that a man under the command and authority of his lusts and passions, is like the Centurion's Servants, when they say to him come, he must come, and when they say go, he must go; when they say do this, he must do it; because he is in subjection to them.""",Fetters,2011-06-21 21:53:23 UTC,""
7124,"",Searching in Google Books,2011-10-28 19:13:53 UTC,"But before I come to speak to these Two particulars, I shall take notice of the description which the Apostle here makes, of the change from a state of Sin and Vice to a state of Holiness and Virtue. But now being made free from sin, and become the servants of God; intimating that the state of Sin is a state of Servitude and Slavery, from which Repentence and the change which is thereby made does set us free; But now being made free from sin. And so our Saviour tells us, that whosoever committeth sin is the Servant of sin; and this is the vilest and hardest Slavery in the World, because it is the Servitude of the Soul, the best and noblest part of our selves; 'tis the subjection of our Reason, which ought to rule and bear Sway over the inferiour Faculties, to our sensual Appetites and brutish Passions; which is as uncomely a sight, as to see Beggars ride on Horse-back, and Princes walk on foot. And as Inferiour Persons, when they are advanced to Power, are strangely Insolent and Tyrannical towards those that are subject to them; so the Lusts and Passions of men, when they once get the Command of them, are the most domineering Tyrants in the World; and there is no such Slave as a Man that is subject to his Appetite and Lust, that is under the Power of irregular Passions and vicious Inclinations, which transport and hurry him to the vilest and most unreasonable things. For a wicked Man is a Slave to as many Masters as he hath Passions and Vices; and they are very imperious and exacting, and the more he yields to them, the more they grow upon him, and exercise the greater Tyranny over him: and being subject to so many Masters, the poor Slave is continually divided and distracted between their contrary Commands and Impositions; one Passion hurries him one way, and another as violently drives him another; one Lust commands him upon such a Service, and another it may be at the same time calls him to another Work. His Pride and Ambition bids him spend and lay it out, whilst his Covetousness holds his Hand fast closed; so that he knows not many times how to dispose of himself or what to do, he must displease some of his Masters, and what Inclination soever he contradicts, he certainly displeaseth himself.
(II, pp. 52-3; cf. pp. 227-9 in 1700 ed.)",,19307,"","""And as Inferiour Persons, when they are advanced to Power, are strangely Insolent and Tyrannical towards those that are subject to them; so the Lusts and Passions of men, when they once get the Command of them, are the most domineering Tyrants in the World; and there is no such Slave as a Man that is subject to his Appetite and Lust, that is under the Power of irregular Passions and vicious Inclinations, which transport and hurry him to the vilest and most unreasonable things.""",Fetters and Inhabitants,2014-01-22 16:26:24 UTC,""
7522,"",C-H Lion,2013-07-11 04:29:49 UTC,"Vertue's a native Rectitude of Mind,
Vice the Degeneracy of Human Kind:
Vertue is Wisdom Solid and Divine,
Vice is all Fool without, and Knave within:
Vertue is Honour circumscrib'd by Grace,
Vice is made up of every thing that's base:
Vertue has secret Charms which all Men love,
And those that do not choose her, yet approve:
Vice like ill Pictures which offend the Eye,
Make those that made them their own Works deny:
Vertue 's the Health and Vigour of the Soul,
Vice is the foul Disease infects the whole:
Vertue 's the Friend of Life, and Soul of Health,
The Poor Man's Comfort, and the Rich Man's Wealth:
Vice is a Thief, a Traytor in the Mind,
Assassinates the Vitals of Mankind;
The Poison of his high Prosperity,
And only Misery of Poverty.
(Part II, pp. 363-4, ll. 451-468; pp. 45-6 in 1702 ed.)",,21623,"","""Vice is a Thief, a Traytor in the Mind, / Assassinates the Vitals of Mankind.""",Inhabitants,2014-08-20 16:28:18 UTC,""
7626,"",ECCO-TCP,2013-11-10 19:12:23 UTC,"The same Author, in the same Book, writes more of the said Contest as follows.* Superstition, and Despair of Eternal Salvation are wont to imprint on the sensitive Soul, the Blood and Body, in a manner the like affects of Melancholy, as Love and Jealousie, tho' some way after a different manner of affecting; for in the former, the Object whose getting or loss is in danger, is wholly Immateral, and its design being first conceiv'd by the Rational Soul, is Imprinted on the Corporeal; in the prosecution of which, if this readily obeys, then no Perturbation of a Man's Mind arises; but if the Corporeal Soul withstanding, as it often happens, the Rational still insists with Admonitions and Threats, presently the other growing hot, moves the Blood and Spirits after a disorderly manner, opposes Corporeal Goods and Pleasures, to the Spiritual presented by the Understanding, and endeavours to draw the Man to her side; and as thus there is a continual struggle betwixt the two Souls, and sometimes the Will is Superior, sometimes the sensitive Appetite prevails; at length a Court of Conscience is erected by the Mind, where all particular Acts are scrupulously examined, by reason of these frequent Variances of the Souls, the Animal Spirits, as being too much, and in a manner perpetually exercised, and being commanded here and there contrary ways, and almost distracted, fall somewhat at length from their Vigour, and Natural Disposition, and at last being rendred fixt and melancholick, as they are detained from their wonted Expansion, they frame out of Course, and unusal traces in the Brain, and so cause a Delirium, with an excess of Fear and Sadness. In those kinds of affects, the Corporeal Soul being carryed away, as it were by Violence, both Divorces it self from the Body, and being modified according to the Character of the Idea imprinted, is wont to take a New Species, either Angelical, or Diabolical; mean while the Understanding, inasmuch as the Imagination suggests to it only discorderly and monstrous Notions, is wholly perverted from the use of the right Reason.
(X, pp. 319-20)
*. Dissert. 2. c. d' Melanc.",,23162,"","""But if the Corporeal Soul withstanding, as it often happens, the Rational still insists with Admonitions and Threats, presently the other growing hot, moves the Blood and Spirits after a disorderly manner, opposes Corporeal Goods and Pleasures, to the Spiritual presented by the Understanding, and endeavours to draw the Man to her side; and as thus there is a continual struggle betwixt the two Souls, and sometimes the Will is Superior, sometimes the sensitive Appetite prevails.""",Inhabitants,2013-11-10 19:12:23 UTC,""
7802,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 261",2014-03-02 16:23:02 UTC,"When we find out an Idea, by whose Intervention we discover the Connexion of two others, this is a Revelation from God to us, by the Voice of Reason. For we then come to know a Truth that we did not know before. When God declares any Truth to us, that is a Revelation to us by the Voice of his Spirit, and we are advanced in our Knowledge.
(IV.vii.11)",,23408,•REVISIT and fill out paragraph.,"""When we find out an Idea, by whose Intervention we discover the Connexion of two others, this is a Revelation from God to us, by the Voice of Reason""",Inhabitants,2014-03-02 16:23:02 UTC,IV.vii.11
7872,"",Reading,2014-04-25 03:39:04 UTC,"Now what is it that strikes a judicious Tast? Not that to be sure which injures the absent, or provokes the Company, which poisons the Mind under pretence of entertaining it, proceeding from or giving Countenance to false Ideas, to dangerous and immoral Principles. Wit indeed is distinct from Judgment but it is not contrary to it; 'tis rather its Handmaid, serving to awaken and fix the Attention, that so we may Judge rightly. Whatever Charms, does so because of its Regularity and Proportion; otherwise, tho' it is extraordinary and out of the way, it will only be star'd on like a Monster, but can never be lik'd. And tho' a thought is ever so fine and new, ever so well exprest, if it suits not with decorum and good Manners, it is not just and fit, and therefore offends our Reason, and consequently has no Charms, nor should afford us any entertainment.
(p. 20)",,23799,"","""Wit indeed is distinct from Judgment but it is not contrary to it; 'tis rather its Handmaid, serving to awaken and fix the Attention, that so we may Judge rightly.""",Inhabitants,2014-04-25 03:39:04 UTC,""
8012,"","Reading John W. Yolton, ""As in a Looking-Glass: Perceptual Acquaintance in Eighteenth-Century Britain."" Journal of the History of Ideas 40:2 (1979): 212-213.",2014-07-30 15:47:14 UTC,"Memory then conceive to be nothing else but a Repository of Ideas formed partly by the Senses, but chiefly by the Soul it self: I say, partly by the Senses, because they are as it were the Collectors or Carriers of the Impressions made by Objects from without, delivering them to the Repository or Storehouse where they are to be used. Which Impressions being actual Motions, as I have plainly proved in the Explication of the Organ of the Eye, and the Operation of Light, those Motions conveyed to this Repository become Powers sufficient to effect such Formations of Ideas as the Soul does guide and direct them in: For I conceive no Idea can be really formed or stored up in this Repository, without the Directive and Archiectonical Power of the Soul; and the Actions or Impressions cease and fail without the concurrent Act of the Soul, which regulates and disposes of such Powers.
(p. 140)",,24374,"","""Memory then conceive to be nothing else but a Repository of Ideas formed partly by the Senses, but chiefly by the Soul it self: I say, partly by the Senses, because they are as it were the Collectors or Carriers of the Impressions made by Objects from without, delivering them to the Repository or Storehouse where they are to be used.""",Rooms,2014-07-30 15:47:14 UTC,Section 7