work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3631,"",Reading,2006-03-05 00:00:00 UTC,10. In the human heart new passions are for ever being born; the overthrow of one almost always means the rise of another.,,9422,"","""In the human heart new passions are for ever being born; the overthrow of one almost always means the rise of another.""","",2009-09-14 19:34:12 UTC,""
3631,Mind's Eye,Reading,2006-03-05 00:00:00 UTC,21. Condemned men sometimes affect a steadfastness and indifference to death which is really only fear of looking death in the face; thus it can be said that this steadfastness and indifference do for their spirit what the bandage does for their eyes.,,9423,"","""Condemned men sometimes affect a steadfastness and indifference to death which is really only fear of looking death in the face; thus it can be said that this steadfastness and indifference do for their spirit what the bandage does for their eyes.""",Eye,2009-09-14 19:34:12 UTC,""
3631,"",Reading,2006-03-05 00:00:00 UTC,193. The sicknesses of the soul have their ups and downs like those of the body; what we take to be a cure is most often merely a respite or change of disease.,,9425,"","""The sicknesses of the soul have their ups and downs like those of the body; what we take to be a cure is most often merely a respite or change of disease.""","",2009-09-14 19:34:13 UTC,""
3631,"",Reading,2006-03-05 00:00:00 UTC,194. Defects in the soul are like wounds in the body: whatever care is taken to heal them the scars always show. Moreover they are liable to reopen at any moment.,,9426,"","""Defects in the soul are like wounds in the body: whatever care is taken to heal them the scars always show""","",2009-09-14 19:34:13 UTC,""
3631,"",Reading,2006-03-05 00:00:00 UTC,271. Youth is one long intoxication; it is reason in a fever.,,9428,"","""Youth is one long intoxication; it is reason in a fever.""","",2009-09-14 19:34:13 UTC,""
3617,"",Reading,2010-01-12 19:05:22 UTC,"15. And therefore our wills also must be humble, and apt, and desirous to learn, and willing to obey. Obedite & intelligetis; by humility and obedience we shall be best instructed. Not that by this means the conscience shall receive direct aids, but because by this means it will be left in its own aptnesses and dispositions, and when it is not hindred, the word of God will enter and dwell upon the conscience. And in this sense it is that some say that [Conscience is the inclination and propension of the will corresponding to practical knowledge] Will and Conscience are like the cognati
sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.
(p. 5)",,17666,"","""Will and Conscience are like the cognati sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.""","",2010-01-12 19:06:02 UTC,"Book I, Chapter I"
3617,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry 33, no. 4 (Summer 2007): 684. <Link to Critical Inquiry>",2010-01-12 19:59:30 UTC,"9. (1.) There is to every state and to every part of Man given a proportionable light to guide him in that way where he ought, and is appointed to walk. In the darknesses of this World, and in the actions of common life, the Sun and
Moon in their proper seasons are to give us light: In the actions of human entercourse, and the notions tending to it, reason is our eye, and to it are notices proportion'd, drawn from nature and experience, even from all the principles with which our rational faculties usually do converse. But because a man is design'd to the knowledge of God, and of things spiritual, there must spring a new light from Heaven, and he must have new capacities, and new illuminations; that is, new eyes, and a new light: For here the eye of reason is too weak, and the natural man is not capable of the things of the Spirit, because they are spiritually discerned. Faith is the eye, and the Holy Spirit gives the light, and the word of God is the lanthorn, and the spiritual not the rational man can perceive the things of God. Secreta Dei, Deo meo,
& filiis domus ejus. God and Gods secret ones only know Gods secrets.
(p. 32-3)",,17669,"","""In the actions of human entercourse, and the notions tending to it, reason is our eye, and to it are notices proportion'd, drawn from nature and experience, even from all the principles with which our rational faculties usually do converse.""","",2010-01-12 20:01:00 UTC,"Book I, Chapter 2"
6689,"",Reading,2010-03-30 21:53:44 UTC,"1. In the next place we may rank Meekness as a necessary feminine Vertu; this even nature seems to teach, which abhors monstrosities and disproportions, and therefore having allotted to women a more smooth and soft composition of body, infers thereby her intention, that the mind should correspond with it. For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart. 'Tis therefore to be wisht they would take the admonition, and whilst they consult their glasses, whether to applaud or improve their outward form, they would cast one look inwards, and examine what symmetry is there held with a fair outside; whether any storm of passion darken and overcast their interior beauty, and use at least an equal dilligence to rescu that; as they would to clear their face from any stain or blemish.
(I.ii.1)",,17752,"",""" For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart.""","",2010-03-30 21:53:44 UTC,Part I. SECT. II. Of Meekness
7655,"",Reading,2013-08-26 02:47:41 UTC,"VII. The Contemplation of the Object represents the matter to the mind, in the same manner as its outward appearance doth to the Eye.
And from hence comes Judgment where by the Artist is enabled to describe the same in lines, and delineate it, according to its apparent or visual proportions.
VIII. To draw or describe the Appearance in lines is the active part of this Art, whereby the Idea conceived in the mind (by sight and contemplation) is brought to light.
IX. A radiation is a beam of light, conveighing the likeness of the thing to the Eyes, or sight; and the knowledge thereof to the mind or understanding.
And this radiation is twofold, either external from the external light, or intelectual from its being and power.
X. Direct radiations are those which consider the direct of streight beams, which pass between the eye and the object.
And this is the first kind of perspective; and is many times (alone) called the Opticks.
(I, xxi, p. 45)",,22580,"","""The Contemplation of the Object represents the matter to the mind, in the same manner as its outward appearance doth to the Eye.""","",2013-08-26 02:47:57 UTC,""
7753,"",ECCO-TCP,2013-11-10 05:59:32 UTC,"Ye see how God accounts of those that are of his Acquaintance, that met together and spake of God, and that thought upon his Name; he reckons them amongst his Jewels, his peculiar Treasure: Such Honour have all those that are acquainted with God. Ye see then the Excellency of Man above all the rest of the other Creatures. Now if Man fail in this which is his highest Excellency, he will become the vilest of Creatures. Every thing if it fail in its chiefest End and Purpose, and highest Excellency, becomes base and of no account: If Salt lose its Savour (saith our Saviour) it is good for nothing. If Man have lost his Acquaintance with God, he is henceforth good for nothing. The Mind of Man is his Eye, by which he is to behold God; now if this Eye be blind, if the Light be Darkness, how great is that Darkness! The Jews, in Ezek. 15.1. are likened to a Vine, which, if it be barren, is good for no use: shall Wood be taken thereof for any Work? It is fit for nothing but to burn. So it is in Man, his great Use and Excellency is his Acquaintance with God; now if he fails in this, he is good for nothing.
(p. 27)",,23153,"","""The Mind of Man is his Eye, by which he is to behold God; now if this Eye be blind, if the Light be Darkness, how great is that Darkness!""","",2013-11-10 05:59:32 UTC,""