text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"I once thought, Abaliza, said my Father, you wou'd have been ruled by Reason and me; but I find you grow too like the rest of your ungovernable Sex, and think your own Will your best Adviser. To be govern'd by you and Reason, Sir, said I, is the same thing with two Names, since you never act without the assistance of t'other: But, Sir, I beg you will remember, Reason has very little to do with our Passions, of which I take Love and Hate to be the strongest. And so, said my Father, since we are one, and Reason has nothing to do with your Passions, by your own Civil Argument I have nothing to do with 'em neither. No, Sir, said I, not as far as Reason only is concern'd, but Nature has given you a superior Power over your own Child; and if that Power be not back'd by Love and an indulgent Pity, every wretched Child that falls into contrary Hands, must expect nothing but Misery, unless they happen to have the same taste with an inexorable Father.",2009-09-14 19:35:55 UTC,"A child may be governed Reason and her Father, unless she (like the rest of the ""ungovernable Sex"") think her own will her best adviser",2004-06-09 00:00:00 UTC,"","",,"",•INTEREST. Reason and the patriarch are equated in the passage and then the equation is troubled.
,"Searching ""rule"" and ""reason"" in HDIS (Prose Fiction)",11465,4366
"If I have here touch'd a young Lady's Vanity and Levity, it was to show her how beautiful she is without those Blots, which certainly stain the Mind, and stamp Deformity where the greatest Beauties would shine, were they banish'd. I believe every body will join with my Opinion, that the English Ladies are the most accomplish'd Women in the World; that, generally speaking, their Behaviour is so exact, that even Envy itself cannot strike at their Conduct: but even you yourselves must own, that there are some few among you of a different stamp, who change their Gold for Dross, and barter the highest Perfections for the lowest Weaknesses. Would but this latter sort endeavour as much to act like Angels, as they do to look like them, the Men instead of Reproaches, would heap them with Praises, and their cold Indifference would be turn'd to Idolatry. But who can forsake a Fault, till they are convinc'd they are guilty? Vanity is a lurking subtile Thief, that works itself insensibly into our Bosoms, and while we declare our dislike to it, know not 'tis so near us; every body being (as a witty Gentleman has somewhere said) provided with a Racket to strike it from themselves.",2013-05-31 16:16:53 UTC,"""If I have here touch'd a young Lady's Vanity and Levity, it was to show her how beautiful she is without those Blots, which certainly stain the Mind, and stamp Deformity where the greatest Beauties would shine, were they banish'd.""",2005-03-10 00:00:00 UTC,Dedication,"",2011-07-27,Impression and Writing,"•I've included four times: Blot, Stain, Stamp, and Banish","Searching in HDIS (Prose); found again searching ""blot"" and ""mind;"" found again reading.",11482,4370
"That our Institutions of Government and Law were plainly owing to our gross Defects in Reason, and by consequence, in Vertue; because Reason alone is sufficient to govern a Rational Creature; which was therefore a Character we had no Pretence to challenge, even from the Account I had given of my own People, although he manifestly perceived, that in order to favour them, I had concealed many Particulars, and often said the Thing which was not.
(pp. 102-3)",2009-09-14 19:36:02 UTC,"""Reason alone is sufficient to govern a Rational Creature; which was therefore a Character we had no Pretence to challenge""",2005-04-25 00:00:00 UTC,"Vol 2, Part 4, Chap. 7","",,"","",Searching in HDIS (Prose),11577,4386
"Sure unjustly are we called the weaker Vessels, when we have Strength to subdue that which conquers the Lords of the Creation, for their Reason tyes them down to Rules, while we like Sampson break the trifling Twine and laugh at every Obstacle that would oppose our Pleasure. Lady Galliard had too much Resolution and Courage to strugle with Grief, but like an expert Fencer gave it one home Thrust and silenced it for ever, hardly allowing so much as the common Decorum of a Months Confinement to a dark Room, though her wild Behaviour told the World she was but too well qualified for such an Apartment for ever. But I now give up my Observations to Time, who will probably alternately bury and raise her Shame, to him I leave her for a while, and call upon young Galliard her Son, who is now arrived at one Step of Honour, being the Third Baronet successively of his Family, Sir John therefore for the future we call him, and if he behaves below his Manhood and Dignity, we must beg the Mother to answer for the Son, since the Father left no Example behind him, but what was worthy of the strictest Imitation, and had not the too hasty Hand of Death, snatch'd him hence so soon, his indefatigable Care had made his Son what he really was himself, a perfect fine Gentleman. It is a common Saying, That Manners makes the Man, but that Word, like Friendship, includes much more than is vulgarly understood by it, and a false Education like false Wit only serves to varnish over the Defects of our Scene and Behaviour, which when tried by a true Touchstone, lays us open and shews the Deformities of both. But if a wrong Discipline in Youth be so pernitious, what becomes of those who have none at all? How many young Gentlemen have we among the better Sort of Men, that are in a Manner wholly neglected and left to branch forth into numberless Follies, like a rich Field uncultivated, that abounds in nothing but tall Weeds and gaudy scentless Flowers. This is doubtless the Reason why the Town is so stock'd with Rakes and Coxcombs, who wisely imagine all Merit is wrapt up in fine Clothes and Blasphemy; a laced Coat, gold clock't Stockings, and a Tupee, qualifies a Man for a modern fine Gentleman, and if he can but whore, swear, and renounce his Maker, he is a modern fine Gentleman indeed. Too much like this it fared with our young Baronet, who is now left to think and act as he pleases himself, and he that is his own Teacher has too often a Fool for his Schoolmaster, tho' young Galliard did not want Sense, but on the contrary had more than could be expected from one of his Years, and yet alass, for want of due Measures, it grew up rank, and sprouted out with nothing but Excrescences. He now saw himself with the Eyes of Vanity, which was daily increased by the Flattery of the Servants, a Thing he liked so well that his whole Time was spent among the Grooms in the Stables, or the Wenches in the House; and doubtless his natural good Sense and acquired good Manners met with all the Improvement that such refin'd Conversation could furnish him with. Two whole Years slipt away in a careless Lethergy, which lost Time was of much more value than the annual Rents of the Estate, considering one revolves, but the other is lost for ever. We generally expect a Man compleat at one and twenty, and two Years out of seven is too considerable to be trifled away, beside the sad Disadvantage of imbibing ill Customs, which like the King's Evil is seldom or never removed. The Neglect of this young Gentleman alarm'd all that loved his Father, which was just as many as knew his Worth; but in a near Part of the Neighbourhood lived one Mr. Friendly, who was always conversant with, and loved by the deceased; he in a very particular Manner lamented the Misfortune of the almost ruin'd Sir John, but knew not where to apply for a Remedy, the Knight was too young too thoughtless and too fond of his own Will to hearken to any Advice that did not concur with it. And for Lady Galliard, she was too positive, too proud, and too careless, either to be perswaded by her Friends, or to joyn in Concert with Reason for the Good of her Child. However, he had a Stratagem in his Head, which kind Chance furnished him with, and which he hoped might be of some Service to his Design, in order to put it in Practice, he made an Invitation to some of his nearest Neighbours, among which Lady Galliard and her Son were bidden; while they were at dinner, among the rest of the Attendants was a very spruce, clean Footman, who had something in his Air that look'd as if he was not born one. Mr. Friendly seemed to use him with some Defference, and said, pray Tom do so and so, Tom seemed very diligent, but a little aukward, and some of the Company observed a Tear often starting into his Eyes, which gave them a Curiosity to enquire who he was, and that gave a good Lift to Mr. Friendly's Design. Dinner was no sooner over than he took the Opportunity and gave the Company the following Account:
(pp. 4-8)",2009-09-14 19:36:03 UTC,"Men's Reason ""tyes them down to Rules,"" while women, ""like Sampson break the trifling Twine and laugh at every Obstacle that would oppose [their] pleasure""",2004-06-09 00:00:00 UTC,"","",,Fetters,"•I've included three variations of this sentence in the database: in Government, War, and Body.","Found again searching ""conque"" and ""reason"" on 1/25/2005 in HDIS (Prose)",11590,4398
"My Mother, cry'd Sir John, with the utmost Surprize, my Mother a Criminal, how, when, where, what is her Crime? Who her Accuser, who dare accuse her? Speak Distractor, or ------Be calm Sir John, interrupted the good Man, least your too furious Vindication of her Honour, should expose it more, the Family I believe is at present unapprised of the Matter, and unless her Woman be privy to it, as sure she must, I think myself the only Person who have found it out, which I by the greatest Accident did this very Night, when I came up to Bed I cast my Eye upon Moliere, which lay upon my Table, and got so deeply engaged in it, that I read till almost two a-Clock: There is a little wooden Window yonder at my Bed's-head, which looks into the great Hall, and which I never opened in my Life till this Night, because I always took it for a Cupboard, which I had no Use for. Before I had a Mind to part with the Companion in my Hand the Candle burnt out, and when I had thrown the Snuff in the Chimney and was getting to Bed in the dark, I thought I saw a Gleam of Light in the Cupboard, as I took it to be. I went immediately to it, perhaps a little startled at a Thing so unexpected, and trying to open it, found it very ready to comply, not so willing were my Eyes to consent to the Sight they met with, which was LadyGalliard hanging upon the Arm of a Man, the Light shaded so that I could not command a full View of his Face, but fancied he resembledTom, I ran immediately to my Chamber-Door, which I opened before they came within hearing, and flew to the End of the Gallery, which you know faces my Lady's Lodgings, and there I saw Tom so plain that I was soon convinced I was not at first mistaken, they both went in together and left me in a State so restless, that I have never either warm'd my Bed or closed my Eyes this Night: Oh Sir John I grieve for your Distress, nor am I less at a Loss how to advise you on this sad Occasion. Sir John who till now had never been touch'd to the quick, flung himself on Mr. Teachwell's Bed, where his Eyes gave vent to a heaving Passion, he indulged it for some Time and then got up crying out with transport, tell me Mr. Teachwell, for you know the World, tell me I say, are all Women such? O say they are, and give my Mind some ease. Hum, Sir John, saidTeachwell, you may with the same Reason ask, when you see a Malefactor executed, whether all Men deserve the Gallows. No, Vertue forbid, one single Faulter should infect the whole Species. Women no doubt, are made of the very same Stuff that we are, and have the very same Passions and Inclinations, which when let loose without a Curb, grow wild and untameable, defy all Laws and Rules, and can be subdued by nothing but what they are seldom Mistresses of.
(pp. 19-21)",2009-09-14 19:36:04 UTC,"Women have the same ""Passions and Inclinations [as Men], which when let loose without a Curb, grow wild and untameable, defy all Laws and Rules, and can be subdued by nothing but what they are seldom Mistresses of""",2005-04-25 00:00:00 UTC,"","",,Court,•I've included twice: Lawless and Grow Wild,"Searching ""passion"" and ""law"" in HDIS (Prose)",11599,4398
"All things have their nature, their make and form, by which they act, and by which they suffer . The vegetable proceeds with perfect insensibility . The brute possesses a sense of what is pleasurable and painful, but stops at mere sensation. The rational, like the brute, has all the powers of mere sensation, but enjoys a farther transcendent faculty . To him is imparted the master-science of what he is, where he is, and the end to which he is destined. He is directed by the canon of reason to reverence the dignity of his own superior character, and never wretchedly degrade himself into natures to him subordinate. The master science (he is told) consists in having just ideas of pleasures and pains, true notions of the moments and consequences of different actions and pursuits, whereby he may be able to measure, direct or controul his desires or aversions, and never merge into miseries. Remember this, Arrianus. Then only you are qualified for life, when you are able to oppose your appetites, and bravely dare to call your opinions to account; when you have established judgment or reason as the ruler in your mind, and by a patience of thinking, and a power of resisting, before you choose, can bring your fancy to the test of truth. By this means, furnished with the knowledge of the effects and consequences of actions, you will know how you ought to behave in every case. You will steer wisely through the various rocks and shelves of life. In short, Arrianus, the deliberate habit is the proper business of man; and his duty, to exert upon the first proper call, the virtues natural to his mind; that piety, that love, that justice, that veracity, that gratitude, that benevolence; which are the glory of human kind. Whatever is fated in that order of incontroulable events, by which the divine power preserves and adorns the whole, meet the incidents with magnanimity, and co-operate with chearfulness in whatever the supreme mind ordains. --Let a fortitude be always exerted in endurings; a justice in distributions; a prudence in moral offices; and a temperance in your natural appetites and pursuits. --This is the most perfect humanity. This do, and you will be a fit actor in the general drama; and the only end of your existence is the due performance of the part allotted you. ",2012-01-09 21:55:53 UTC,"""Then only you are qualified for life, when you are able to oppose your appetites, and bravely dare to call your opinions to account; when you have established judgment or reason as the ruler in your mind, and by a patience of thinking, and a power of resisting, before you choose, can bring your fancy to the test of truth.""",2004-06-08 00:00:00 UTC,"Vol. I, Chapter xiii","",2012-01-09,"",Judgment or Reason may be established as the ruler in a mind,"Searching ""Rule"" and ""Reason"" in HDIS; Found again searching ""judg"" and ""mind"" (11/16/2004)",13437,5012
"And as to gold's being so yielding and ductile by human art, it is to be observed, that in return it exerts a greater power on the human mind. Passive it is in its ductility, but more active in its influence on man. It is a greater tyrant than a slave. It drives repeated millions of the human race to death and hell. King of metals as it is, bright and glorious to behold, and what procures innumerable blessings to mankind; yet, without the grace of God, to moderate the passion
for it, and to direct the mind in a true use of it, it is more dangerous to beings on a trial in a first state, than even poverty can be in this lower hemisphere. What villainies are daily committed to get it! What iniquities daily perpetrated by those who have plenty of it! Lead us not into temptation, should relate as well to too much of it, as to a total want of it; and it is well prayed,--In all time of our wealth, good Lord deliver us.
In my opinion, neither poverty nor riches, but a middle state, is the thing we should desire. It is in this condition, we can best live soberly, or with a sound mind, and conduct ourselves as those who have an intelligent spirit to preside in body. Too much gold most commonly inverts this order, and produces an apostasy that sets the inferior powers in the throne, and enslaves the mind to the body: It gives the passions the commanding influence, and makes reason receive law from appetite.
(pp. 357-8)",2009-09-14 19:38:25 UTC,"Gold may invert the proper order of mind and body and produce ""an apostasy that sets the inferior powers in the throne, and enslaves the mind to the body""",2004-06-29 00:00:00 UTC,"Vol 2, Part 10, Chap. 4a
Mr. Ribble's conclusion, containing his religious thoughts and advice.",Mind and Body,,"",•I've included twice in Government: Throne and Slavery
•This is a world upside down image. Part of a longer lecture on Chemistry and Metals. See other entries from same section.,"Searching ""throne"" and ""mind"" in HDIS (Prose)",13440,5012
"As to our being accountable hereafter for the deeds we have done in this first state of existence, this can admit of no speculation; for as we have received from our Creator the eternal law of reason, which enables us to distinguish right and wrong, and to govern the inferior powers and passions, appetites and senses, if we please;--as we are endued with an understanding which can acquire large moral dominion, and may, if we oppose not, sit as queen upon the throne over the whole corporeal system; since the noble faculty of reason was given to rectify the soul, and purify it from earthly affections; to elevate it above the objects of sense, to purge it from pride and vanity, selfishness and hypocrisy, and render it just, pious and good; --of consequence, God has a right to call us to account for our conduct in this first state, and will reward or punish, in a most extraordinary manner; as the principles and actions of man have been righteous; or, his life and character stained by unjust dispositions and filthy deeds. This is plain to common reason. Every understanding must see this, how wrong soever they wilfully act. As God by his nature must abhor iniquity, and love what is honest, pure, and good; he must reward the piety and worthy behaviour of those, who act according to reason in this life, and with views beyond the bounds of time, endeavour to proceed each day to more exalted ideas of virtue: but, the mortals who deviate from rectitude and goodness, and wilfully live workers of iniquity, must expect that God, the Father of spirits, the Lover of truth, and the patron of righteousness and virtue, will proportion future punishments to present vices, and banish them to the regions of eternal darkness. From the natural lights of our understanding we have the highest reason to conclude this will be the case. The truths are as evident to a reflection, as that this world, and we who inhabit it, could not have had eternal existence, nor be first formed by any natural cause; but must have been originally produced, as we are now constantly preserved, by the supreme and universal Spirit. This is the excellent law of reason or nature. There is a light sufficient in every human breast, to conduct the soul to perfect day, if men will follow it right onwards, and not turn into the paths that lead to the dark night of hell.
(pp. 228-9)",2009-09-14 19:38:25 UTC,"We are ""endued with an understanding which can acquire large moral dominion, and may ... sit as queen upon the throne over the whole corporeal system""",2004-07-01 00:00:00 UTC,"Vol. 1, Chap. 44","",,"","•I've included thrice in Government: Empire, Queen, Throne","",13442,5012
"As to our being accountable hereafter for the deeds we have done in this first state of existence, this can admit of no speculation; for as we have received from our Creator the eternal law of reason, which enables us to distinguish right and wrong, and to govern the inferior powers and passions, appetites and senses, if we please;--as we are endued with an understanding which can acquire large moral dominion, and may, if we oppose not, sit as queen upon the throne over the whole corporeal system; since the noble faculty of reason was given to rectify the soul, and purify it from earthly affections; to elevate it above the objects of sense, to purge it from pride and vanity, selfishness and hypocrisy, and render it just, pious and good; --of consequence, God has a right to call us to account for our conduct in this first state, and will reward or punish, in a most extraordinary manner; as the principles and actions of man have been righteous; or, his life and character stained by unjust dispositions and filthy deeds. This is plain to common reason. Every understanding must see this, how wrong soever they wilfully act. As God by his nature must abhor iniquity, and love what is honest, pure, and good; he must reward the piety and worthy behaviour of those, who act according to reason in this life, and with views beyond the bounds of time, endeavour to proceed each day to more exalted ideas of virtue: but, the mortals who deviate from rectitude and goodness, and wilfully live workers of iniquity, must expect that God, the Father of spirits, the Lover of truth, and the patron of righteousness and virtue, will proportion future punishments to present vices, and banish them to the regions of eternal darkness. From the natural lights of our understanding we have the highest reason to conclude this will be the case. The truths are as evident to a reflection, as that this world, and we who inhabit it, could not have had eternal existence, nor be first formed by any natural cause; but must have been originally produced, as we are now constantly preserved, by the supreme and universal Spirit. This is the excellent law of reason or nature. There is a light sufficient in every human breast, to conduct the soul to perfect day, if men will follow it right onwards, and not turn into the paths that lead to the dark night of hell.
(pp. 228-9)",2009-09-14 19:38:26 UTC,"""This is the excellent law of reason or nature. There is a light sufficient in every human breast, to conduct the soul to perfect day, if men will follow it right onwards""",2004-07-01 00:00:00 UTC,"Vol. 1, Chap. 44","",,"",•I've included twice: Law of Reason and Light,Found again searching HDIS (Prose),13446,5012
"Let us next examine the great introducers of new schemes in philosophy, and search till we can find from what faculty of the soul the disposition arises in mortal man of taking it into his head to advance new systems with such an eager zeal in things agreed on all hands impossible to be known; from what seeds this disposition springs, and to what quality of human nature these grand innovators have been indebted for their number of disciples, because it is plain that several of the chief among them, both ancient and modern, were usually mistaken by their adversaries, and, indeed, by all, except their own followers, to have been persons crazed or out of their wits, having generally proceeded in the common course of their words and actions by a method very different from the vulgar dictates of unrefined reason, agreeing for the most part in their several models with their present undoubted successors in the academy of modern Bedlam, whose merits and principles I shall further examine in due place. Of this kind were Epicurus, Diogenes, Apollonius, Lucretius, Paracelsus, Des Cartes, and others, who, if they were now in the world, tied fast and separate from their followers, would in this our undistinguishing age incur manifest danger of phlebotomy, and whips, and chains, and dark chambers, and straw. For what man in the natural state or course of thinking did ever conceive it in his power to reduce the notions of all mankind exactly to the same length, and breadth, and height of his own? Yet this is the first humble and civil design of all innovators in the empire of reason. Epicurus modestly hoped that one time or other a certain fortuitous concourse of all men’s opinions, after perpetual jostlings, the sharp with the smooth, the light and the heavy, the round and the square, would, by certain clinamina, unite in the notions of atoms and void, as these did in the originals of all things. Cartesius reckoned to see before he died the sentiments of all philosophers, like so many lesser stars in his romantic system, rapt and drawn within his own vortex. Now I would gladly be informed how it is possible to account for such imaginations as these in particular men, without recourse to my phenomenon of vapours ascending from the lower faculties to overshadow the brain, and there distilling into conceptions, for which the narrowness of our mother-tongue has not yet assigned any other name beside that of madness or frenzy. Let us therefore now conjecture how it comes to pass that none of these great prescribers do ever fail providing themselves and their notions with a number of implicit disciples, and I think the reason is easy to be assigned, for there is a peculiar string in the harmony of human understanding, which in several individuals is exactly of the same tuning. This, if you can dexterously screw up to its right key, and then strike gently upon it whenever you have the good fortune to light among those of the same pitch, they will by a secret necessary sympathy strike exactly at the same time. And in this one circumstance lies all the skill or luck of the matter; for, if you chance to jar the string among those who are either above or below your own height, instead of subscribing to your doctrine, they will tie you fast, call you mad, and feed you with bread and water. It is therefore a point of the nicest conduct to distinguish and adapt this noble talent with respect to the differences of persons and of times. Cicero understood this very well, when, writing to a friend in England, with a caution, among other matters, to beware of being cheated by our hackney-coachmen (who, it seems, in those days were as arrant rascals as they are now), has these remarkable words, Est quod gaudeas te in ista loca venisse, ubi aliquid sapere viderere. For, to speak a bold truth, it is a fatal miscarriage so ill to order affairs as to pass for a fool in one company, when in another you might be treated as a philosopher; which I desire some certain gentlemen of my acquaintance to lay up in their hearts as a very seasonable innuendo.
(pp. 80-1 in OUP ed.)",2013-09-11 21:30:05 UTC,"""Yet this is the first humble and civil design of all innovators in the empire of reason.""",2013-09-11 21:30:05 UTC,"","",,Empire,"",Reading,22718,4024