theme,metaphor,work_id,dictionary,provenance,id,created_at,updated_at,reviewed_on,comments,text,context
"","""Sometimes indeed it happens, that he may be able to mark the time, when from the sight of a picture, a passage in an author, or a hint in conversation, he has received, as it were, some new and guiding light, something like inspiration, by which his mind has been expanded, and is morally sure that his whole life and conduct has been affected by that accidental circumstance.""",7574,"",Reading,22072,2013-07-25 15:59:59 UTC,2013-07-25 15:59:59 UTC,,"","It would not be to the present purpose, even if I had the means and materials, which I have not, to enter into the private life of Mr. Gainsborough. The history of his gradual advancement, and the means by which he acquired such excellence in his art, would come nearer to our purpose and wishes, if it were by any means attainable; but the flow progress of advancement is in general, imperceptible to the man himself who makes it; it is the consequence of an accumulation of various ideas, which his mind has received, he does not, perhaps, know how or when. Sometimes indeed it happens, that he may be able to mark the time, when from the sight of a picture, a passage in an author, or a hint in conversation, he has received, as it were, some new and guiding light, something like inspiration, by which his mind has been expanded, and is morally sure that his whole life and conduct has been affected by that accidental circumstance. Such interesting accounts we may however sometimes obtain from a man, who has acquired an uncommon habit of self-examination, and has attended to the progress of his own improvement.
(pp. 5-6)",""
"","""The history of his gradual advancement, and the means by which he acquired such excellence in his art, would come nearer to our purpose and wishes, if it were by any means attainable; but the flow progress of advancement is in general, imperceptible to the man himself who makes it; it is the consequence of an accumulation of various ideas, which his mind has received, he does not, perhaps, know how or when.""",7574,"",Reading,22073,2013-07-25 16:00:53 UTC,2013-07-25 16:00:53 UTC,,"","It would not be to the present purpose, even if I had the means and materials, which I have not, to enter into the private life of Mr. Gainsborough. The history of his gradual advancement, and the means by which he acquired such excellence in his art, would come nearer to our purpose and wishes, if it were by any means attainable; but the flow progress of advancement is in general, imperceptible to the man himself who makes it; it is the consequence of an accumulation of various ideas, which his mind has received, he does not, perhaps, know how or when. Sometimes indeed it happens, that he may be able to mark the time, when from the sight of a picture, a passage in an author, or a hint in conversation, he has received, as it were, some new and guiding light, something like inspiration, by which his mind has been expanded, and is morally sure that his whole life and conduct has been affected by that accidental circumstance. Such interesting accounts we may however sometimes obtain from a man, who has acquired an uncommon habit of self-examination, and has attended to the progress of his own improvement.
(pp. 5-6)",""
"","""I think some apology may reasonably be made for his manner, without violating truth, or running any risk of poisoning the minds of the younger students, by propagating false criticism, for the sake of raising the character of a favorite artist.""",7574,"",Reading,22074,2013-07-25 16:04:53 UTC,2013-07-25 16:04:53 UTC,,"","I think some apology may reasonably be made for his manner, without violating truth, or running any risk of poisoning the minds of the younger students, by propagating false criticism, for the sake of raising the character of a favorite artist. It must be allowed that this hatching manner of Gainsborough, did very much contribute to the lightness of effect which is so eminent a beauty in his pictures; as on the contrary, much smoothness, and uniting the colours, is apt to produce heaviness. Every artist must have remarked, how often that lightness of hand, which was in his dead-colour, or first painting, escaped in the finishing, when he had determined the parts with more precision; and another loss he often experiences, which is of greater consequence; whilst he is employed in the detail, the effect of the whole together, is either forgot or neglected. The likeness of a portrait, for instance, consists more in preserving the general effect of the countenance, than in the most minute finishing of the features, or any of the particular parts. Now Gainsborough's portraits were often little more, in regard to finishing, or determining the forms of the features, than what generally attends a dead colour; but as he was always attentive to the general effect, or whole together, I have often imagined that this unfinished manner, contributed even to that striking resemblance for which his portraits are so remarkable. Though this opinion may be considered as fanciful, yet I think a plausible reason may be given, why such a mode of painting should have such an effect. It is presupposed that in this undetermined manner, there is the general effect; enough to remind the spectator of the original; the imagination supplies the rest, and perhaps more satisfactory to himself if not more exactly than the artist, with all his care, could have possibly done. At the same time it must be acknowledged there is one evil attending this mode; that if the portrait were seen, previous to any knowledge of the original, different people would form different ideas, and all would be disappointed at not finding the original correspond to their own conception; under the great latitude which indistinctness gives to the imagination, to assume almost what character or form it pleases.
(pp. 20-3)",""
"","""The imagination of the spectator throws upon it either the one colour or the other, according either to his habits of thinking, or to the favour or dislike which he may bear to the person whose conduct he is considering.""",7934,"",Reading,23985,2014-06-19 16:26:12 UTC,2014-06-19 16:26:12 UTC,,"","The man who desires to do, or who actually does, a praiseworthy action, may likewise desire the praise which is due to it, and sometimes, perhaps, more than is due to it. The two principles are in this case blended together. How far his conduct may have been influenced by the one, and how far by the other, may frequently be unknown even to himself. It must almost always be so to other people. They who are disposed to lessen the merit of his conduct, impute it chiefly or altogether to the mere love of praise, or to what they call mere vanity. They who are disposed to think more favourably of it, impute it chiefly or altogether to the love of praiseworthiness; to the love of what is really honourable and noble in human conduct; to the desire not merely of obtaining, but of deserving, the approbation and applause of his brethren. The imagination of the spectator throws upon it either the one colour or the other, according either to his habits of thinking, or to the favour or dislike which he may bear to the person whose conduct he is considering.
(pp. 126-7 in Liberty Fund ed.)",""
"","""But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct.""",7934,Court and Inhabitants,Reading,23994,2014-06-19 16:37:15 UTC,2014-06-19 16:37:36 UTC,,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",""
"","""The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people.""",7934,Court and Population,Reading,23995,2014-06-19 16:38:47 UTC,2014-06-19 16:39:18 UTC,,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(Cf. pp. 130-1 in Liberty Fund ed.)",""
"","""In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.""",7934,Inhabitants,Reading,23996,2014-06-19 16:40:43 UTC,2014-06-19 16:41:13 UTC,,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",""
"","""But though the approbation of his own conscience can scarce, upon some extraordinary occasions, content the weakness of man; though the testimony of the supposed impartial spectator of the great inmate of the breast cannot always alone support him; yet the influence and authority of this principle is, upon all occasions, very great; and it is only by consulting this judge within that we can ever see what relates to ourselves in its proper shape and dimensions; or that we can ever make any proper comparison between our own interests and those of other people.""",7934,Court,Reading,23998,2014-06-19 16:42:52 UTC,2014-06-19 16:42:52 UTC,,"","But though the approbation of his own conscience can scarce, upon some extraordinary occasions, content the weakness of man; though the testimony of the supposed impartial spectator of the great inmate of the breast cannot always alone support him; yet the influence and authority of this principle is, upon all occasions, very great; and it is only by consulting this judge within that we can ever see what relates to ourselves in its proper shape and dimensions; or that we can ever make any proper comparison between our own interests and those of other people.
(p. 134 in Liberty Fund ed.)",""
"","""The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren.""",7934,Inhabitants,Reading,24003,2014-06-19 16:47:42 UTC,2014-06-19 16:47:42 UTC,,"","When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self-love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it.
(text from econlib.org, III.i.47; cf. p. 137-8 in Liberty Fund ed.)",""
"","""The man within immediately calls to him, in this case too, that he is no better than his neighbour, and that by this unjust preference he renders himself the proper object of the contempt and indignation of mankind; as well as of the punishment which that contempt and indignation must naturally dispose them to inflict, for having thus violated one of those sacred rules, upon the tolerable observation of which depend the whole security and peace of human society.""",7934,Inhabitants,Reading,24004,2014-06-19 16:48:28 UTC,2014-06-19 16:48:28 UTC,,"","One individual must never prefer himself so much even to any other individual, as to hurt or injure that other, in order to benefit himself, though the benefit to the one should be much greater than the hurt or injury to the other. The poor man must neither defraud nor steal from the rich, though the acquisition might be much more beneficial to the one than the loss could be hurtful to the other. The man within immediately calls to him, in this case too, that he is no better than his neighbour, and that by this unjust preference he renders himself the proper object of the contempt and indignation of mankind; as well as of the punishment which that contempt and indignation must naturally dispose them to inflict, for having thus violated one of those sacred rules, upon the tolerable observation of which depend the whole security and peace of human society. There is no commonly honest man who does not more dread the inward disgrace of such an action, the indelible stain which it would for ever stamp upon his own mind, than the greatest external calamity which, without any fault of his own, could possibly befal him; and who does not inwardly feel the truth of that great stoical maxim, that for one man to deprive another unjustly of any thing, or unjustly to promote his own advantage by the loss or disadvantage of another, is more contrary to nature, than death, than poverty, than pain, than all the misfortunes which can affect him, either in his body, or in his external circumstances.
(text from from econlib.org, III.i.48; cf. p. 138 in Liberty Fund ed.)",""