work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3535,"",Searching in the OED,2006-04-24 00:00:00 UTC,Whose arguments we will here scite before the tribunall of Reason.
(175),,9121,"•Marked ""fig."" under ""1. To summon officially to appear in court of law, whether as a principlal or witness. Properly confined in England to eccles. law.","""Whose arguments we will here scite before the tribunall of Reason""",Court,2009-09-14 19:33:58 UTC,""
6660,"",Reading,2010-01-11 20:06:54 UTC,"I say conscience is a part of the vnderstanding, and I shew it thus. God in framing of the soule placed in it two principall faculties, Vnderstanding and Will. Vnderstanding is that facultie in the soale whereby we vse reason: and it is the more principall part seruing to rule and order the whole man, and therefore it is placed in the soule to be as the wagginer in the waggin. The Will is an other facultie, whereby we doe will or nill any thing, that is, choose or refuse it. With the will is ioyned sundrie affections, as ioy, sorrow, loue, hatred, &c. whereby we imbrace or eschew that which is good or euill. Now, conscience is not placed in the affections nor will, but in the vnderstanding, because the actions thereof stand in the vse of reason. Vnderstanding againe hath two parts. The first is that which stands in the view and contemplation of truth and falshood, and goes no further. The second is that which stands in the view and consideration of euery particular action, to search whether it be good or badde. The first is called the Theorical, the second the practical vnderstanding. And vnder this latter is conscience to be comprehended: because his propertie is to iudge of the goodnes or badnes of things or actions done.
",,17629,"","""Vnderstanding is that facultie in the soale whereby we vse reason: and it is the more principall part seruing to rule and order the whole man, and therefore it is placed in the soule to be as the wagginer in the waggin.""","",2010-01-11 20:08:55 UTC,Cap. I. What conscience is.
6660,"",Reading,2010-01-11 20:22:04 UTC,"Conscience giues testimonie by determining that a thing was done or it was not done, Rom. 2. 15. Their conscience also bearing witnes. 2 Cor. 1. 12. Our reioycing is the testimonie of our conscience, that in, &c.
(p. 6)",,17631,"","""Conscience giues testimonie by determining that a thing was done or it was not done.""",Court,2010-01-11 20:22:04 UTC,CAP. II. Of the duties of conscience.
6660,"",Reading,2010-01-11 20:31:03 UTC,"The manner that conscience vseth in giuing testimonie standes in two things. First it obserues and takes notice of all things that we doe: secondly, it doth inwardly and secretly within the heart, tell vs of them all. In this respect it may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.
(pp. 7-8)",,17633,"","""In this respect [conscience] may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.""",Court,2010-01-11 20:33:14 UTC,CAP. II. Of the duties of conscience.
6660,"",Reading,2010-01-11 20:38:27 UTC,"To giue iudgement is to determine, that a thing is well done or ill done. Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement. Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement. Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-unner of the last iudgement.
(p. 10)",,17635,"","""Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement.""",Court,2010-01-11 20:38:27 UTC,CAP. II. Of the duties of conscience.
6660,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry Vol. 33, no. 4 (Summer 2007): 683. <Link to Critical Inquiry>",2010-01-11 20:40:18 UTC,"To giue iudgement is to determine, that a thing is well done or ill done. Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement. Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement. Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-unner of the last iudgement.
(p. 10)",,17636,"","""Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement.""",Court,2010-01-11 20:42:47 UTC,Cap. II. Of the duties of conscience.
3476,"",Reading,2010-10-09 17:13:20 UTC,"But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth, with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves; how they work; how they vary; how they gather and fortify: how they are enwrapped one within another; and how they do fight and encounter one with another; and other the like particularities. Amongst the which this last is of special use in moral and civil matters; how, I say, to set affection against affection, and to master one by another; even as we used to hunt beast with beast, and fly bird with bird, which otherwise percase we could not so easily recover: upon which foundation is erected that excellent use of praemium and paena, whereby civil states consist: employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.",,17997,"","""For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.""","",2010-10-09 17:13:20 UTC,XXII
3445,"",Reading,2012-05-16 19:23:05 UTC,"Wherefore the natural measure whereby to judge our doings, is the sentence of Reason, determining and setting down what is good to be done. Which sentence is either mandatory, shewing what must be done; or else permissive, declaring only what may be done; or thirdly admonitory, opening what is the most convenient for us to do. The first taketh place, where the comparison doth stand altogether between doing and not doing of one thing which in itself is absolutely good or evil; as it had been for Joseph to yield or not to yield to the impotent desire of his lewd mistress, the one evil the other good simply. The second is, when of divers things evil, all being not evitable, we are permitted to take one; which one saving only in case of so great urgency were not otherwise to be taken; as in the matter of divorce amongst the Jews. The last, when of divers things good, one is principal and most eminent; as in their act who sold their possessions and laid the price at the Apostles' feet; which possessions they might have retained unto themselves without sin: again, in the Apostle St. Paul's own choice to maintain himself by his own labour; whereas in living by the Church's maintenance, as others did, there had been no offence committed. In Goodness therefore there is a latitude or extent, whereby it cometh to pass that even of good actions some are better than other some; whereas otherwise one man could not excel another, but all should be either absolutely good, as hitting jump that indivisible point or centre wherein goodness consisteth; or else missing it they should be excluded out of the number of well-doers. Degrees of well-doing there could be none, except perhaps in the seldomness and oftenness of doing well. But the nature of Goodness being thus ample, a Law is properly that which Reason in such sort defineth to be good that it must be done. And the Law of Reason or human Nature is that which men by discourse of natural Reason have rightly found out themselves to be all for ever bound unto in their actions.
(I.viii.9)",,19779,"","""And the Law of Reason or human Nature is that which men by discourse of natural Reason have rightly found out themselves to be all for ever bound unto in their actions.""","",2012-05-16 19:23:05 UTC,"Book I, Chapter viii"
3445,"",Reading,2012-05-16 19:25:31 UTC,"Laws of Reason have these marks to be known by. Such as keep them resemble most lively in their voluntary actions that very manner of working which Nature herself doth necessarily observe in the course of the whole world. The works of Nature are all behoveful, beautiful, without superfluity or defect; even so theirs, if they be framed according to that which the Law of Reason teacheth. Secondly, those Laws are investigable by Reason, without the help of Revelation supernatural and divine. Finally, in such sort they are investigable, that the knowledge of them is general, the world hath always been acquainted with them; according to that which one in Sophocles observeth concerning a branch of this Law, ""It is no child of to-day's or yesterday's birth, but hath been no man knoweth how long sithence."" It is not agreed upon by one, or two, or few, but by all. Which we may not so understand, as if every particular man in the whole world did know and confess whatsoever the Law of Reason doth contain; but this Law is such that being proposed no man can reject it as unreasonable and unjust. Again, there is nothing in it but any man (having natural perfection of wit and ripeness of judgment) may by labour and travail find out. And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.
(I.viii.9)",,19780,"","""And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.""","",2012-05-16 19:25:31 UTC,"Book I, Chapter viii"
3476,"","Reading Hans Blumenberg, Paradigms for a Metaphorology, trans. Robert Savage (Cornell UP, 2010), 21.",2013-08-09 22:00:19 UTC,"(5) In this third part of learning, which is poesy, I can report no deficience; for being as a plant that cometh of the lust of the earth, without a formal seed, it hath sprung up and spread abroad more than any other kind. But to ascribe unto it that which is due, for the expressing of affections, passions, corruptions, and customs, we are beholding to poets more than to the philosophers' works; and for wit and eloquence, not much less than to orators' harangues. But it is not good to stay too long in the theatre. Let us now pass on to the judicial place or palace of the mind, which we are to approach and view with more reverence and attention.
(II, iv.5)",,22132,"","""Let us now pass on to the judicial place or palace of the mind, which we are to approach and view with more reverence and attention.""",Court,2013-08-09 22:00:19 UTC,"Book II, IV.5"