work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3673,"","Reading Greig R. Mulberry's Rorty, Davidson, and Metaphor, Thesis submitted to Virginia Polytechnic Institiute (Blacksburg, VA: 1997).",2005-11-26 00:00:00 UTC,"26. Eloquence is a painting of thought; and thus those who, after having painted it, add something more, make a picture instead of a portrait.",,9532,"","""Eloquence is a painting of thought; and thus those who, after having painted it, add something more, make a picture instead of a portrait.""","",2011-11-24 17:37:01 UTC,Section I: Thoughts on Mind and on Style
3777,"",Reading,2003-10-06 00:00:00 UTC,"As to the controversy over whether we see everything in God (which is certainly an old opinion and should not be rejected completely, if it is understood properly) or whether we have our own ideas, one must understand that, even if we were to see everything in God, it would nevertheless be necessary that we also have our own ideas, that is, not little copies of God's, as it were, but affections and modifications or our mind corresponding to that very thing we perceived in God. For certainly there must be some change in our mind when we have some thoughts and then others, and, in fact, the ideas of things that we are not actually thinking about are in our mind as the shape of Hercules is in rough marble. Moreover, it is necessary not only that there actually be in God an idea of absolute and infinite extension but also that there be an idea of each shape, which is nothing but a modification of absolute extension. Furthermore, when we perceive colors or smells, we certainly have no perception other than that of shapes and of motions,though so very numerous and so very small that our mind cannot distinctly consider each individual one in this, its present state, and thus does not notice that its perception is composed of perceptions of minute shapes and motions alone, just as when we perceive the color green in a mixture of yellow and blue powder, we sense only yellow and blue finely mixed, even though we do not notice this, but rather fashion some new thing for ourselves.
(p. 27)",,9734,•I've included twice: Marble and Sculpture,"""For certainly there must be some change in our mind when we have some thoughts and then others, and, in fact, ideas of things we are not actually thinking about are in our minds as the shape of Hercules is in rough marble.""","",2011-11-24 18:53:47 UTC,""
3866,"",Reading,2003-09-06 00:00:00 UTC,"Let us then suppose the Mind to be, as we say, white Paper, void of all Characters, without any Ideas; How comes it to be furnished? Whence comes that vast store, which the busy and boundless Fancy of Man has painted on it, with an almost endless variety? Whence has it all the materials of Reason and Knowledge? To this I answer, in one word, From Experience: In that, all our Knowledge is founded: and from that it ultimately derives it self. Our Observation employ'd either about external, sensible Objects; or about the internal Operations of our Minds, perceived and reflected on by our selves, is that, which supplies our Understandings with all the materials of thinking. These two are the Fountains of Knowledge, from whence the Ideas we have, or can naturally have, do spring.
(II.i.2)",2005-10-10,9943,•I am not (but perhaps I should) including the metaphor of the fountain. Did so (10/10/2005),"""Whence comes that vast store, which the busy and boundless Fancy of Man has painted on it, with an almost endless variety?""","",2013-09-06 13:39:13 UTC,II.i.2
3866,"",Reading,2003-09-15 00:00:00 UTC,"The other way of Retention is the Power to revive again in our Minds those Ideas, which after imprinting have disappeared, or have been as it were laid aside out of Sight: And thus we do, when we conceive Heat or Light, Yellow or Sweet, the Object being removed. This is Memory, which is as it were the Store-house of our Ideas. For the narrow Mind of Man, not being capable of having many Ideas under View and Consideration at once, it was necessary to have a Repository, to lay up those Ideas, which at another time it might have use of. But our Ideas being nothing, but actual Perceptions in the Mind, which cease to be any thing, when there is no perception of them, this laying up of our Ideas in the Repository of the Memory, signifies no more but this, that the Mind has a Power, in many cases to revive Perceptions, which it has once had, with this additional Perception annexed to them, that is has had them before. And in this Sense it is, that our Ideas are said to be in our Memories, when indeed, they are actually no where, but only there is an ability in the Mind, when it will, to revive them again; and as it were paint them anew on it self, though some with more, some with less difficulty, some more lively, and others more obscurely. And thus it is, by the Assistance of this Faculty, that we are said to have all those Ideas in our Understandings, which though we do not actually contemplate, yet we can bring in sight, and make appear again, and be the Objects of our Thoughts, without the help of those sensible Qualities, which first imprinted them there.
(II.x.2)",,9960,"•The retention of ideas: Locke explains his own ""metaphorical"" meaning--with a new metaphor! INTEREST. REVISIT. META-METAPHORICAL.
•See also two previous entries","""And in this Sense it is, that our Ideas are said to be in our Memories, when indeed, they are actually no where, but only there is an ability in the Mind, when it will, to revive them again; and as it were paint them anew on it self, though some with more, some with less difficulty, some more lively, and others more obscurely.""","",2011-11-24 19:02:16 UTC,II.x.2.
3866,"",Reading,2003-09-15 00:00:00 UTC,"Thus the Ideas, as well as Children, of our youth, often die before us: And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away. The pictures drawn in our Minds, are laid in fading Colours; and if not sometimes refreshed, vanish and disappear. How much the Constitution of our Bodies, and the make of our animal Spirits, are concerned in this; and whether the Temper of the Brain make this difference, that in some it retains the Characters drawn on it like Marble, in others like Free-stone, and in others little better than Sand, I shall not here enquire, though it may seem probable, that the Constitution of the Body does sometimes influence the Memory; since we oftentimes find a Disease quite strip the Mind of all its Ideas, and the flames of a Fever, in a few days, calcine all those Images to dust and confusion, which seem'd to be as lasting, as if graved in Marble.
(II.x.5)",2011-11-24,9963,"•Categorize as 'Writing,' 'Visual Arts,' or tomb?
•This is a metaphorically rich chapter! Even more entries follow this paragraph.
•I've split this entry into two entries: 'Writing' and 'Visual Arts'
•Clark cites in his ""Locke and Metaphor Reconsidered""
Reviewed: 2003-10-23","""And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away.""",Writing,2011-11-24 19:05:05 UTC,II.x.5
3866,"",Reading,2003-09-15 00:00:00 UTC,"Thus the Ideas, as well as Children, of our youth, often die before us: And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away. The pictures drawn in our Minds, are laid in fading Colours; and if not sometimes refreshed, vanish and disappear. How much the Constitution of our Bodies, and the make of our animal Spirits, are concerned in this; and whether the Temper of the Brain make this difference, that in some it retains the Characters drawn on it like Marble, in others like Free-stone, and in others little better than Sand, I shall not here enquire, though it may seem probable, that the Constitution of the Body does sometimes influence the Memory; since we oftentimes find a Disease quite strip the Mind of all its Ideas, and the flames of a Fever, in a few days, calcine all those Images to dust and confusion, which seem'd to be as lasting, as if graved in Marble.
(II.x.5)",,9964,•This is a metaphorically rich chapter! Even more entries follow this paragraph!,"""The pictures drawn in our Minds, are laid in fading Colours; and if not sometimes refreshed, vanish and disappear.""","",2011-11-24 19:06:34 UTC,II.x.5
3866,"",Reading,2003-09-15 00:00:00 UTC,"Thus the Ideas, as well as Children, of our youth, often die before us: And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away. The pictures drawn in our Minds, are laid in fading Colours; and if not sometimes refreshed, vanish and disappear. How much the Constitution of our Bodies, and the make of our animal Spirits, are concerned in this; and whether the Temper of the Brain make this difference, that in some it retains the Characters drawn on it like Marble, in others like Free-stone, and in others little better than Sand, I shall not here enquire, though it may seem probable, that the Constitution of the Body does sometimes influence the Memory; since we oftentimes find a Disease quite strip the Mind of all its Ideas, and the flames of a Fever, in a few days, calcine all those Images to dust and confusion, which seem'd to be as lasting, as if graved in Marble.
(II.x.5)",,9965,"•This is a metaphorically rich chapter! Even more entries follow this paragraph!
•I've included five times: Drawing and Marble, Freestone, and Sand","""How much the Constitution of our Bodies, and the make of our animal Spirits, are concerned in this; and whether the Temper of the Brain make this difference, that in some it retains the Characters drawn on it like Marble, in others like Free-stone, and in others little better than Sand, I shall not here enquire.""",Writing,2011-11-24 19:08:33 UTC,II.x.5
3866,Interiority,"Reading.Found again searching in Past Masters. See also Marjorie Nicholson's Newton Demands the Muse (Princeton: Princeton UP, 1946), 144-145; found again reading M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 57. Also, Joanna Picciotto, Labors of Innocence in Early Modern England (Cambridge: Harvard UP, 2010), 261; Sean Silver, The Mind is a Collection: Case Studies in Eighteenth-Century Thought (Philadelphia: Penn Press, 2015), 31, 56, 58, 63.",2006-04-16 00:00:00 UTC,"I pretend not to teach, but to enquire, and therefore cannot but confess here again, that external and internal sensation are the only passages I can find of knowledge to the understanding. These alone, as far as I can discover, are the windows by which light is let into this dark room: For methinks the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without: Would the pictures coming into such a dark room but stay there, and lie so orderly as to be found upon occasion, it would very much resemble the understanding of a man, in reference to all objects of sight, and the ideas of them.
(II.xi.17)",2004-11-08,10012,"","""Would the pictures coming into such a dark room but stay there, and lie so orderly as to be found upon occasion, it would very much resemble the understanding of a man, in reference to all objects of sight, and the ideas of them""",Rooms,2020-02-01 22:05:39 UTC,II.xi.17
3866,"",Reading; found again searching in Past Masters,2013-08-21 15:27:44 UTC,"8. Secondly, Another fault which makes our ideas confused, is, when though the particulars that make up any idea are in number enough, yet they are so jumbled together, that it is not easily discernible, whether it more belongs to the name that is given it, than to any other. There is nothing properer to make us conceive this confusion than a sort of pictures usually shewn as surprising pieces of art, wherein the colours, as they are laid by the pencil on the table itself, mark out very odd and unusual figures, and have no discernible order in their position. This draught, thus made up of parts wherein no symmetry nor order appears, is in itself no more a confused thing, than the picture of a cloudy sky; wherein though there be as little order of colours or figures to be found, yet nobody thinks it a confused picture. What is it then that makes it be thought confused, since the want of symmetry does not? as it is plain it does not; for another draught made, barely in imitation of this, could not be called confused. I answer, that which makes it be thought confused, is, the applying it to some name, to which it does no more discernibly belong, than to some other: v.g. When it is said to be the picture of a man, or Caesar, than any one with reason counts it confused: Because it is not discernible in that state, to belong more to the name man, or Caesar, than to the name baboon, or Pompey; which are supposed to stand for different ideas from those signified by man, or Caesar. But when a cylindrical mirrour, placed right, hath reduced those irregular lines on the table into their due order and proportion, then the confusion ceases, and the eye presently sees that it is a man, or Caesar, i.e. that it belongs to those names; and that it is sufficiently distinguishable from a baboon, or Pompey, i.e. from the ideas signified by those names. Just thus it is with our ideas, which are as it were the pictures of things. No one of these mental draughts, however the parts are put together, can be called confused (for they are plainly discernible as they are) till it be ranked under some ordinary name, to which it cannot be discerned to belong, any more than it does to some other name of an allowed different signification.
(II.xxix.8)",,22533,"","""But when a cylindrical mirrour, placed right, hath reduced those irregular lines on the table into their due order and proportion, then the confusion ceases, and the eye presently sees that it is a man, or Caesar, i.e. that it belongs to those names; and that it is sufficiently distinguishable from a baboon, or Pompey, i.e. from the ideas signified by those names. Just thus it is with our ideas, which are as it were the pictures of things. No one of these mental draughts, however the parts are put together, can be called confused (for they are plainly discernible as they are) till it be ranked under some ordinary name, to which it cannot be discerned to belong, any more than it does to some other name of an allowed different signification.""",Mirror,2013-08-21 15:27:44 UTC,II.xxix.8
8131,"",Reading in EEBO-TCP,2016-03-11 16:39:55 UTC,"The Jesuits certainly are well worthy our imitation in this particular: Nor is there any Art by which they create themselves a greater interest in the Countries where the live, than that by which they undertake the Education of Youth. They who are deputed for this Employment, are not of the meanest quality; they are usually Gentlemen, Men of mature years, and such who have been well vers'd, not only in Ancient Authors, but in the Practice and Conversation of men, and in the methods of business: Their way is, by familiarity and softness to insinuate into the Affections of the Scholar, and to draw him on to diligence rather by hopes, then to whip him forwards by Punishments and Fear: And yet where Negligence makes Correction a duty, they do it rather by inflicting some light disgrace, than by Corporal chastisement, a thing opprobrious to Nature, and which rather dulls than quickens the capacities of Youth. One thing they practice frequently which is really of wonderful use, and that is, their accustoming their Schollars to Act their Parts in Plays. This inures them to a Manlike speech, and to a steedy Spirit and Address. I like Tragedy better than Comedy, where the Argument commonly is light, and is such as requires much of the Buffoon, whereas the former being great and Masculine, will be sure to leave a Tincture of something Noble upon the Mind of him who personates the Hero. Learning ought to be infus'd into the Scholar like spirits into a Bottle, by little and little, for whosoever attempts to pour in all at once, may in all likelihood spill a great part, and in a great measure fill the Vessel with Wind and Air. The Vessels 'tis true which have the streightest Necks will not so readily receive the Liquour, but then they will preserve what they once receive with much more certainty and lastingness of spirit. 'Tis so many times in the capacities of Youth: they who can receive any impression like the Virgin-wax, will as easily suffer a defacement unless it be hardned and matur'd by Time: whereas others who are hard to be wrought upon like Steel, retain the Images which are Engraven on them with much more beauty and perpetuity.
(pp. 23-5)",,24865,"","""'Tis so many times in the capacities of Youth: they who can receive any impression like the Virgin-wax, will as easily suffer a defacement unless it be hardned and matur'd by Time: whereas others who are hard to be wrought upon like Steel, retain the Images which are Engraven on them with much more beauty and perpetuity.""","",2016-03-11 16:39:55 UTC,Of Erudition. CHAP. III.