work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4233,Dress of Thought,"Searching ""metaphor"" in Chadwyck-Healey Literary Theory Database",2005-08-29 00:00:00 UTC,"Therefore to form a Metaphor, as Aristotle observes, is requir'd great Activity and Sagacity of Mind, since it must run through such variety of Subjects, and so many different Respects and Considerations under which they fall, to find out the Similitude of two Notions, from the Union of which the Metaphor results. So that while other Figures cloath and adorn our Thoughts with Words, this enlivens and embellishes the Words by our Thoughts, whence it becomes the most agreeable of all Figures. Others may raise the Narration from a flat and low Manner, but this gives it all that it has of surprizing and extraordinary. The Strangeness and Ingenuity of representing one Object by another, strikes the Reader with agreeable Admiration. We are gratify'd to see an unexpected Idea presented to our Understanding, and wonder at the beautiful Conjunction of Notions so separate and remote before; and whatever is marvellous is delightful too; as we always feel a Pleasure at the sight of Foreigners and their Garments, so the Mind rejoices to see an Object out of its ordinary Dress, and appearing by the help of a Metaphor in the Habit of a Stranger: [Page 123] At the sight of such unusual and wonderful Images, we are as much pleas'd as with the sudden changing of Scenes, or with the curious and extraordinary Works of Art or Nature, which we never saw before.
(p. 122-3)",2008-12-03,11020,"","""We are gratify'd to see an unexpected Idea presented to our Understanding, and wonder at the beautiful Conjunction of Notions so separate and remote before; and whatever is marvellous is delightful too; as we always feel a Pleasure at the sight of Foreigners and their Garments, so the Mind rejoices to see an Object out of its ordinary Dress, and appearing by the help of a Metaphor in the Habit of a Stranger""","",2009-09-14 19:35:29 UTC,Section II
4389,"","Reading Martin's and Barresi's Naturalization of the Soul (74); and again Clifford Johnson's ""Joseph Butler: Laodicean Rationalist?"" Modern Language Studies. 4.2 (1974) 78-85: 82.",2004-10-25 00:00:00 UTC,"Whoever thinks it worth while to consider this Matter thoroughly, should begin with stating to himself exactly the Idea of a System, Oeconomy or Constitution of any particular Nature, or particular any thing: And he will, I suppose, find, that 'tis an One or a Whole, made up of several Parts; but yet, that the several Parts even considered as a Whole, do not compleat the Idea, unless in the Notion of a Whole, you include the Relations and Respects, which those Parts have to each other. Every Work both of Nature and of Art is a System: And as every particular thing both natural and artificial is for some Use or Purpose out of and beyond itself, one may add, to what has been already brought into the Idea of a System, its Conduciveness to this one or more Ends. Let us Instance in a Watch--Suppose the several Parts of it taken to Pieces, and placed apart from each other: Let a Man have ever so exact a Notion of these several Parts, unless he considers the Respects and Relations which they have to each other, he will not have any thing like the Idea of a Watch. Suppose these several Parts brought together and any how united: Neither will he yet, be the Union ever so close, have an Idea which will bear any Resemblance to that of a Watch. But let him view those several Parts put together, or consider them as to be put together in the Manner of a Watch; let him form a Notion of Relations which those several Parts have to each other--all conducive in their respective Ways, to this Purpose, shewing the Hour of the Day; and then he has the Idea of a Watch. Thus it is with Regard to the inward Frame of Man. Appetites, Passions, Affections, and the Principle of Reflection, I considered merely as the several Parts of our inward Nature, do not at all give us an Idea of the System or Constitution of this Nature: Because the Constitution is formed by somewhat not yet taken into Consideration, namely by the Relations, which these several Parts have to each other; the chief of which is the Authority of Reflection of Conscience. 'Tis from considering the Relations which the several Appetites and Passions in the inward Frame have to each other, and above all the Supremacy of Reflection or Conscience, that we get the Idea of the System or Constitution of Humane Nature. And from the Idea itself 'twill as fully appear, that this our Nature, i. e. Constitution is adapted to Virtue, as from the Idea of a Watch it appears, that its Nature, i. e. Constitution or System is adapted to measure Time. What in Fact or Event commonly happens, is nothing to this Question. Every Work of Art is apt to be out of Order: But this is so far from being according to its System, that let the Disorder increase, and 'twill totally destroy it. This is merely by Way of Explanation, what an Oeconomy, System or Constitution is. And thus far the Cases are perfectly parallel. If we go further, there is indeed a Difference, nothing to the present Purpose, but too important an one ever to be omitted. A Machine is inanimate and passive: but we are Agents. Our Constitution is put in our own Power. We are charged with it: And therefore are accountable for any Disorder or Violation of it.
(Preface, ix-xi)",2006-05-24,11572,"","""Let us Instance in a Watch--Suppose the several Parts of it taken to Pieces, and placed apart from each other: Let a Man have ever so exact a Notion of these several Parts, unless he considers the Respects and Relations which they have to each other, he will not have any thing like the Idea of a Watch. Suppose these several Parts brought together and any how united: Neither will he yet, be the Union ever so close, have an Idea which will bear any Resemblance to that of a Watch. But let him view those several Parts put together, or consider them as to be put together in the Manner of a Watch; let him form a Notion of Relations which those several Parts have to each other--all conducive in their respective Ways, to this Purpose, shewing the Hour of the Day; and then he has the Idea of a Watch. Thus it is with Regard to the inward Frame of Man. Appetites, Passions, Affections, and the Principle of Reflection, I considered merely as the several Parts of our inward Nature, do not at all give us an Idea of the System or Constitution of this Nature: Because the Constitution is formed by somewhat not yet taken into Consideration, namely by the Relations, which these several Parts have to each other; the chief of which is the Authority of Reflection of Conscience. 'Tis from considering the Relations which the several Appetites and Passions in the inward Frame have to each other, and above all the Supremacy of Reflection or Conscience, that we get the Idea of the System or Constitution of Humane Nature.""","",2014-04-23 19:08:37 UTC,Preface
7688,"",Reading,2013-09-23 21:26:53 UTC,"There is no Kind of polite Writing that seems to require a deeper Knowledge, a livelier Imagination, and a happier Turn of Expression than the Characteristic. Human Nature, in its various Forms and Affections, is the Subject; and he who wou’d attempt a Work of this Kind, with some assurance of Success, must not only study other Men; he has a more difficult Task to perform; he must study himself. The deep and dark Recesses of the Heart must be penetrated, to discover how Nature is disguis’d into Art, and how Art puts on the Appearance of Nature.--This Knowledge is great; ’tis the Perfection of Moral Philosophy; ’tis an inestimable Treasure: But yet if it shou’d fall into the Hands of one, who wants proper Abilities to communicate his Knowledge to the World, it wou’d be of no Service but to the Owner: It wou’d make him, indeed, an able Philosopher, but not an able Writer of Characters.
(p. 29-30)",,22845,"","""The deep and dark Recesses of the Heart must be penetrated, to discover how Nature is disguis’d into Art, and how Art puts on the Appearance of Nature.""","",2013-09-23 21:26:53 UTC,""
7688,"",Reading,2013-09-23 21:27:30 UTC,"The Mind has its peculiar Features as well as the Body; and these must be represented in their genuine and native Colours, that so the Picture may strike, and every Reader, who is concern’d in the Work, may presently discover himself; and those, who are unconcern’d may, nevertheless, immediately perceive a just Correspondence between that Piece and Nature.
(p. 30)",,22846,"","""The Mind has its peculiar Features as well as the Body; and these must be represented in their genuine and native Colours, that so the Picture may strike, and every Reader, who is concern’d in the Work, may presently discover himself; and those, who are unconcern’d may, nevertheless, immediately perceive a just Correspondence between that Piece and Nature.""","",2013-09-23 21:27:30 UTC,""
7688,"",Reading,2013-09-23 21:28:38 UTC,"A superficial Knowledge of human Nature, will never qualify a Man to be a Writer of Characters. He must be a Master of the Science; and be able to lead a Reader, knowingly, thro’ that Labyrinth of the Passions, which fill the Heart of Man, and make him either a noble or a despicable Creature. For tho’ some, who have never attempted any thing of this kind, may think it an easy Matter to write two or three Pages of Morality with Spirit, to describe an Action, a Passion, a Manner; yet had they made the Experiment, the Event wou’d not have answer’d their Expectation, and they wou’d have found, that this easy Work was more difficult than they, at first, imagin’d.
(p. 31)",,22847,"","""He must be a Master of the Science; and be able to lead a Reader, knowingly, thro’ that Labyrinth of the Passions, which fill the Heart of Man, and make him either a noble or a despicable Creature.""","",2013-09-23 21:28:38 UTC,""
7688,"",Reading,2013-09-23 21:29:41 UTC,"The Features of every single Passion must be known; the Relation which that Passion bears to another, must be discover’d; and the Harmony and Discord which result from them must be felt. Many have studied these Things, but few have thoroughly understood them. The Labour is vast; ’tis almost infinite; and yet without a Knowledge of these Things, ’twill be impossible ever to draw a Character so to the Life, as that it shall hit one Person, and him only.
(pp. 31-2)",,22848,"","""The Features of every single Passion must be known; the Relation which that Passion bears to another, must be discover’d; and the Harmony and Discord which result from them must be felt.""","",2013-09-23 21:29:41 UTC,""
7688,"",Reading,2013-09-23 21:30:29 UTC,"We have all of us different Souls, and our Souls have Affections as different from one another, as our outward Faces are in their Lineaments. Each Man contains a little World within himself, and every Heart is a new World. We cannot therefore attain to a perfect Knowledge of human Nature, by studying others or our selves alone, but by studying both. ’Tis this Knowledge which sets the Philosopher above the Peasant, and gives the Preference to one Author above another. This Knowledge has a Force, something like to that of Magic Charms: by the help of it one, who is Master of the Science, can turn Men inside outwards, and expose them to the Eyes of the World, as they really are, and not as they wou’d fain appear to be. By the help of this Knowledge an intelligent Writer can form to his Reader the most agreeable, most instructive Entertainment that can possibly be desir’d; transport him, with the greatest Ease imaginable, from the Solitude of his Chamber to Places of the greatest Concourse; there to see and learn the Virtues of Men; there to see and shun their Vices, without any danger of being corrupted by the Contagion of a real Commerce.
(p. 32)",,22849,"","""We have all of us different Souls, and our Souls have Affections as different from one another, as our outward Faces are in their Lineaments.""","",2013-09-23 21:30:29 UTC,""
7688,"",Reading,2013-09-23 21:31:14 UTC,"We have all of us different Souls, and our Souls have Affections as different from one another, as our outward Faces are in their Lineaments. Each Man contains a little World within himself, and every Heart is a new World. We cannot therefore attain to a perfect Knowledge of human Nature, by studying others or our selves alone, but by studying both. ’Tis this Knowledge which sets the Philosopher above the Peasant, and gives the Preference to one Author above another. This Knowledge has a Force, something like to that of Magic Charms: by the help of it one, who is Master of the Science, can turn Men inside outwards, and expose them to the Eyes of the World, as they really are, and not as they wou’d fain appear to be. By the help of this Knowledge an intelligent Writer can form to his Reader the most agreeable, most instructive Entertainment that can possibly be desir’d; transport him, with the greatest Ease imaginable, from the Solitude of his Chamber to Places of the greatest Concourse; there to see and learn the Virtues of Men; there to see and shun their Vices, without any danger of being corrupted by the Contagion of a real Commerce.
(p. 32)",,22850,"","""Each Man contains a little World within himself, and every Heart is a new World.""","",2013-09-23 21:31:14 UTC,""
7688,Ruling Passion,Reading,2013-09-23 21:32:40 UTC,"It must be observ'd then, that the Heart of Man is frequently actuated by more Passions than one: And as the same Object does, by its different Position, afford to the Spectator different Representations, so does the same Affection of the Mind, by exerting it self after a different manner, lay a real Foundation for so many distinct Characters. The under Passions may, by their various Operations, cause some Diversity in the Colour and Complexion of the Whole, but 'tis the Master-Passion which must determine the Character.
(pp. 33-34)",,22851,"""Master-Passion""? ","""The under Passions may, by their various Operations, cause some Diversity in the Colour and Complexion of the Whole, but 'tis the Master-Passion which must determine the Character.""","",2013-09-23 21:32:40 UTC,""
8013,"","Reading John W. Yolton, ""As in a Looking-Glass: Perceptual Acquaintance in Eighteenth-Century Britain."" Journal of the History of Ideas 40:2 (1979): 214.",2014-07-30 16:19:49 UTC,"[...] The word Idea, we all agree, is derived from the Greek word [GREEK], which originally signifies, to see, and therefore in its strict and proper Sense, Resemblance of the Object, and, in some measure at least, like that thing of which it is the Idea. Thus a man's Face in the Glass is properly the Idea of that Face; or when we seen any single Object, the little Picture or Image form'd at the bottom of the Eye may be properly call'd the Idea of the thing seen; and by a Latitude in Expression the Picture of a Man or of any thing else, may be call'd the Idea of that man or thing represented: In all which cases there is a Resemblance or some kind of Likeness between the Thing itself and its Idea; so that in the proper original Sense of that word, There is no Idea in the Mind, but when it is some Resemblance, Picture, Image, or Likeness of that which is without it; and never occurs but in that Act of the Mind which is commonly and properly call'd Imagination: and there is then indeed a kind of Picture or Image of that thing in the Mind, whilst it thinks of it. And therefore whenever it's used in any other case, 'tis metaphorical and improper. And tho' this is no more thatn what this Author owns and proves in several places, and long before him Des Cartes, Hobbs, Gassendus and most others that have written of late concerning those matters; yet it was necessary to be noted here, to shew the Necessity of using other Words to express Things with any tolerable Clearness: for this Impropriety of the Word would wear off by degrees; because Common Use will make any word proper: And besides most other Words are metaphorical as well as this. But now this Author has stock'd our Language with such a Spawn of new Words, that one will need a Dictionary to understand English. Simple, Complex, Abstract Ideas; simple, compound, mixt Modes; which does not only corrupt our Language, but, which is worse, raises such a Mist, that we are often deluded with the Hopes of some great Discoveries, when there is hardly Common Sense to be gain'd [...]
(pp. 1-2)",,24375,USE IN ENTRY: INTEREST -- META-METAPHORICAL discussion follows.,"""Thus a man's Face in the Glass is properly the 'Idea' of that Face; or when we seen any single Object, the little Picture or Image form'd at the bottom of the Eye may be properly call'd the 'Idea' of the thing seen; and by a Latitude in Expression the Picture of a Man or of any thing else, may be call'd the 'Idea' of that man or thing represented""",Mirror,2014-07-30 16:20:43 UTC,""