work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4050,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 259",2005-03-21 00:00:00 UTC,"The only way to remove this great cause of ignorance and errour out of the world, is, for every one impartially to examine himself ... Every one declares against blindness, and yet who almost is not fond of that which dims his sight, and keeps the clear light out of his mind, which should lead him into truth and knowledge?",,10489,•There's an on-line edition at the LIberty Fund: http://oll.libertyfund.org/Texts/Locke0154/Works/HTMLs/0128-02_Pt04_Conduct.html,"""Every one declares against blindness, and yet who almost is not fond of that which dims his sight, and keeps the clear light out of his mind, which should lead him into truth and knowledge?""","",2009-09-14 19:35:02 UTC,""
4050,Association of Ideas,Searching in Past Masters ,2005-05-03 00:00:00 UTC,"By this one easy and unheeded miscarriage of the understanding, sandy and loose foundations become infallible principles, and will not suffer themselves to be touched or questioned: such unnatural connections become by custom as natural to the mind, as sun and light. Fire and warmth go together, and so seem to carry with them as natural an evidence as self-evident truths themselves. And where then shall one with hopes of success begin the cure? Many men firmly embrace falsehood for truth; not only because they never thought otherwise, but also because, thus blinded as they have been from the beginning, they never could think otherwise; at least without a vigour of mind able to contest the empire of habit, and look into its own principles, a freedom which few men have the notion of in themselves, and fewer are allowed the practice of by others; it being the great art and business of the teachers and guides in most sects, to suppress, as much as they can, this fundamental duty which every man owes himself, and [which] is the first steady step towards right and truth in the whole train of his actions and opinions. This would give one reason to suspect that such teachers are conscious to themselves of the falsehood or weakness of the tenets they profess, since they will not suffer the grounds whereon they are built to be examined; whereas those who seek truth only, and desire to own and propagate nothing else, freely expose their principles to the test, are pleased to have them examined, give men leave to reject them if they can, and, if there be any thing weak and unsound in them, are willing to have it detected, that they themselves, as well as others, may not lay any stress upon any received proposition beyond what the evidence of its truth will warrant and allow.
Locke: OCOU Sct 41 p 88
",,10494,"","In the association of ideas ""unnatural connections become by custom as natural to the mind, as sun and light""","",2009-09-14 19:35:02 UTC,§41 Association
7346,"","Searching ""mind"" in Project Gutenberg e-text. ",2013-03-22 16:08:52 UTC,"When Adam is introduced by Milton describing Eve in Paradise, and relating to the Angel the Impressions he felt upon seeing her at her first Creation, he does not represent her like a Grecian Venus by her Shape or Features, but by the Lustre of her Mind which shone in them, and gave them their Power of charming.
Grace was in all her Steps, Heaven in her Eye,
In all her Gestures Dignity and Love.
(I, 140-1)",,19998,"","""When Adam is introduced by Milton describing Eve in Paradise, and relating to the Angel the Impressions he felt upon seeing her at her first Creation, he does not represent her like a Grecian Venus by her Shape or Features, but by the Lustre of her Mind which shone in them, and gave them their Power of charming.""","",2013-03-22 16:08:52 UTC,""
7457,"","Searching ""mind"" in Project Gutenberg e-text.
",2013-06-17 18:02:48 UTC,"First, whether it acts with Steadiness and Uniformity in Sickness and in Health, in Prosperity and in Adversity; if otherwise, it is to be looked upon as nothing else but an Irradiation of the Mind from some new Supply of Spirits, or a more kindly Circulation of the Blood. Sir Francis Bacon mentions a cunning Solicitor, who would never ask a Favour of a great Man before Dinner; but took care to prefer his Petition at a Time when the Party petitioned had his Mind free from Care, and his Appetites in good Humour. Such a transient temporary Good-Nature as this, is not that Philanthropy, that Love of Mankind, which deserves the Title of a Moral Virtue.",,20871,"","""First, whether it acts with Steadiness and Uniformity in Sickness and in Health, in Prosperity and in Adversity; if otherwise, it is to be looked upon as nothing else but an Irradiation of the Mind from some new Supply of Spirits, or a more kindly Circulation of the Blood.""","",2013-06-17 18:02:48 UTC,""
7459,"",Reading,2013-06-17 18:22:24 UTC,"It has been observed by some Writers, that Man is more distinguished from the Animal World by Devotion than by Reason, as several Brute Creatures discover in their Actions something like a faint Glimmering of Reason, though they betray in no single Circumstance of their Behaviour any Thing that bears the least Affinity to Devotion. It is certain, the Propensity of the Mind to Religious Worship; the natural Tendency of the Soul to fly to some Superior Being for Succour in Dangers and Distresses, the Gratitude to an invisible Superintendent which rises in us upon receiving any extraordinary and unexpected good Fortune; the Acts of Love and Admiration with which the Thoughts of Men are so wonderfully transported in meditating upon the Divine Perfections, and the universal Concurrence of all the Nations under Heaven in the great Article of Adoration, plainly shew that Devotion or Religious Worship must be the Effect of Tradition from some first Founder of Mankind, or that it is conformable to the Natural Light of Reason, or that it proceeds from an Instinct implanted in the Soul it self. For my part, I look upon all these to be the concurrent Causes, but which ever of them shall be assigned as the Principle of Divine Worship, it manifestly points to a Supreme Being as the first Author of it.",,20874,"","""It has been observed by some Writers, that Man is more distinguished from the Animal World by Devotion than by Reason, as several Brute Creatures discover in their Actions something like a faint Glimmering of Reason, though they betray in no single Circumstance of their Behaviour any Thing that bears the least Affinity to Devotion.""","",2013-06-17 18:22:24 UTC,""
7459,"",Reading,2013-06-17 18:23:26 UTC,"It has been observed by some Writers, that Man is more distinguished from the Animal World by Devotion than by Reason, as several Brute Creatures discover in their Actions something like a faint Glimmering of Reason, though they betray in no single Circumstance of their Behaviour any Thing that bears the least Affinity to Devotion. It is certain, the Propensity of the Mind to Religious Worship; the natural Tendency of the Soul to fly to some Superior Being for Succour in Dangers and Distresses, the Gratitude to an invisible Superintendent which rises in us upon receiving any extraordinary and unexpected good Fortune; the Acts of Love and Admiration with which the Thoughts of Men are so wonderfully transported in meditating upon the Divine Perfections, and the universal Concurrence of all the Nations under Heaven in the great Article of Adoration, plainly shew that Devotion or Religious Worship must be the Effect of Tradition from some first Founder of Mankind, or that it is conformable to the Natural Light of Reason, or that it proceeds from an Instinct implanted in the Soul it self. For my part, I look upon all these to be the concurrent Causes, but which ever of them shall be assigned as the Principle of Divine Worship, it manifestly points to a Supreme Being as the first Author of it.",,20875,"","""It is certain, the Propensity of the Mind to Religious Worship; the natural Tendency of the Soul to fly to some Superior Being for Succour in Dangers and Distresses, the Gratitude to an invisible Superintendent which rises in us upon receiving any extraordinary and unexpected good Fortune; the Acts of Love and Admiration with which the Thoughts of Men are so wonderfully transported in meditating upon the Divine Perfections, and the universal Concurrence of all the Nations under Heaven in the great Article of Adoration, plainly shew that Devotion or Religious Worship must be the Effect of Tradition from some first Founder of Mankind, or that it is conformable to the Natural Light of Reason, or that it proceeds from an Instinct implanted in the Soul it self.""","",2013-06-17 18:23:26 UTC,""
7461,"","Searching ""mind"" in Project Gutenberg e-text.
",2013-06-17 18:33:56 UTC,"The Conclusion of this Dialogue is very remarkable. Socrates having deterred Alcibiades from the Prayers and Sacrifice which he was going to offer, by setting forth the above-mentioned Difficulties of performing that Duty as he ought, adds these Words, We must therefore wait till such Time as we may learn how we ought to behave ourselves towards the Gods, and towards Men. But when will that Time come, says Alcibiades, and who is it that will instruct us? For I would fain see this Man, whoever he is. It is one, says Socrates, who takes care of you; but as Homer tells us, that Minerva removed the Mist from Diomedes his Eyes, that he might plainly discover both Gods and Men; so the Darkness that hangs upon your Mind must be removed before you are able to discern what is Good and what is Evil. Let him remove from my Mind, says Alcibiades, the Darkness, and what else he pleases, I am determined to refuse nothing he shall order me, whoever he is, so that I may become the better Man by it. The remaining Part of this Dialogue is very obscure: There is something in it that would make us think Socrates hinted at himself, when he spoke of this Divine Teacher who was to come into the World, did not he own that he himself was in this respect as much at a Loss, and in as great Distress as the rest of Mankind.",,20878,"","""Let him remove from my Mind, says Alcibiades, the Darkness, and what else he pleases, I am determined to refuse nothing he shall order me, whoever he is, so that I may become the better Man by it.""","",2013-06-17 18:33:56 UTC,""
4103,"",Reading,2013-07-09 19:28:06 UTC,"The Question is, Whether this be fair or no? and, Whether it be not just and reasonable, to make as free with our own Opinions, as with those of other People? For to be sparing in this case, may be look'd upon as a piece of Selfishness. We may be charg'd perhaps with wilful Ignorance and blind Idolatry, for having taken Opinions upon Trust, and consecrated in our-selves certain Idol-Notion, which we will never suffer to be unveil'd, or seen in open light. They may perhaps be Monsters, and not Divinitys, or Sacred Truths, which are kept thus choicely, in some dark Corner of our Minds: The Specters may impose on us, whilst we refuse to turn 'em every way, and view their Shapes and Complexions in every light. For that which can be shewn only in a certain Light, is questionable. Truth, 'tis suppos'd, may bear all Lights: and one of those principal Lights or natural Mediums, by which Things are to be view'd, in order to a thorow Recognition, is Ridicule it-self, or that Manner of Proof by which we discern whatever is liable to just Raillery in any Subject. So much, at least, is allow'd by All, who at any time appeal to this Criterion. The gravest Gentlemen, even in the gravest Subjects, are suppos'd to acknowledg this: and can have no Right, 'tis thought, to deny others the Freedom of this Appeal; whilst they are free to censure like other Men, and in their gravest Arguments make no scruple to ask, Is it not ridiculous?
(pp. 60-1; pp. 29-30 in Klein)",,21584,"","""They may perhaps be Monsters, and not Divinitys, or Sacred Truths, which are kept thus choicely, in some dark Corner of our Minds: The Specters may impose on us, whilst we refuse to turn 'em every way, and view their Shapes and Complexions in every light.""",Rooms,2013-07-09 19:28:06 UTC,""
7707,"",Searching in Google Books,2013-10-13 16:20:40 UTC,"[...] I cannot complain that I have not my Share of Friends of all Ranks, and such, whose Interest, Assistance, Affection, and Opinions too, in fit Cases, I can rely on. But methinks, for all this, there is one Place vacant, that I know no body that would so well fill as your self: I want one near me to talk freely with, De quolibet Ente; to propose to, the Extravagances that rise in my Mind; one with whom I would debate several Doubts and Questions, to see what was in them. Meditating by one's self is like digging in the Mine; it often, perhaps, brings up maiden Earth, which never came near the Light before; but whether it contain any Metal in it, is never so well tried as in Conversation with a knowing judicious Friend, who carries about him the true Touch-stone, which is Love of Truth in a clear-thinking Head. Men of Parts and Judgment the World usually gets hold of, and by a great Mistake (that their Abilities of Mind are lost, if not employ'd in the Pursuit of Wealth or Power) engages them in the Ways of Fortune and Interest, which usually leave but little Freedom or Leisure of Thought for pure disinterested Truth. And such who give themselves up frankly, and in earnest, to the full Latitude of real Knowledge, are not every where to be met with. Wonder not, therefore, that I wish so much for you in my Neighbourhood; I should be too happy in a Friend of your Make, were you within my Reach. But yet I cannot but wish that some Business would once bring you within Distance; and 'tis a Pain to me to think of leaving the World, without the Happiness of seeing you.
(pp. 85-6)",,22961,INTEREST. USE IN ENTRY,"""Meditating by one's self is like digging in the Mine; it often, perhaps, brings up maiden Earth, which never came near the Light before; but whether it contain any Metal in it, is never so well tried as in Conversation with a knowing judicious Friend, who carries about him the true Touch-stone, which is Love of Truth in a clear-thinking Head.""",Metal,2013-10-13 16:20:40 UTC,""
7817,"",ECCO-TCP,2014-03-02 20:07:16 UTC,"The Description of that pure and gentle Light which overflows these happy Regions, and cloaths the Spirits of these virtuous Persons, hath something in it of that Enthusiasm which this Author was accused of by his Enemies in the Church of Rome; but however it may look in Religion, it makes a very beautiful Figure in Poetry.
The Rays of the Sun, says he, are Darkness in Comparison with this Light, which rather deserves the Name of Glory, than that of Light. It pierces the thickest Bodies, in the same Manner as the Sun Beams pass through Chrystal: It strengthens the Sight instead of dazzling it; and nourishes in the most inward Recesses of the Mind, a perpetual Serenity that is not to be express'd. It enters and incorporates it self with the very Substance of the Soul: The Spirits of the Blessed feel it in all their Senses, and in all their Perceptions. It produces a certain Source of Peace and Joy that arises in them for ever, running through all the Faculties, and refreshing all the Desires of the Soul. External Pleasures and Delights, with all their Charms and Allurements, are regarded with the utmost Indifference and Neglect by these happy Spirits who have this great Principle of Pleasure within them, drawing the whole Mind to its self, calling off their Attention from the most delightful Objects, and giving them all the Transports of Inebriation, without the Confusion and the Folly of it.
(III, pp. 209-10; cf. II, )",,23426,Description of Elysium (talking about Fenelon),"""It [the light of Elysium] pierces the thickest Bodies, in the same Manner as the Sun Beams pass through Chrystal: It strengthens the Sight instead of dazzling it; and nourishes in the most inward Recesses of the Mind, a perpetual Serenity that is not to be express'd.""",Rooms,2014-03-02 20:07:16 UTC,""