work_id,theme,id,metaphor,dictionary,updated_at,created_at,context,comments,text,reviewed_on,provenance
5103,Blank Slate,13787,"The mind of the hearer might very well be a tabula rasa, free from every prejudice, and like soft wax, susceptible of every impression; and with all this, not yield to truth itself, proposed in the manner it is every day proposed, under the appearance of falsehood.""",Writing,2014-09-01 19:41:06 UTC,2006-10-12 00:00:00 UTC,"",•Ive included twice: Tabula Rasa and Wax,"The mind of the hearer might very well be a tabula rasa, free from every prejudice, and like soft wax, susceptible of every impression; and with all this, not yield to truth itself, pro- [end page 209] posed in the manner it is every day proposed, under the appearance of falsehood.
(pp. 209-10)",,"Searching ""tabula rasa"" in ECCO"
6458,"",17169,"""No inference can give a juster idea of Des Cartes's doctrine of automata, than Mr. Regis's comparison of some hydraulic machines, to be seen in certain grottos and fountains, that serve as ornaments to the splendid mansions of the great; where water exerts itself by the disposition of the pipes, and some exterior pressure, by which means the machinery is put into motion.""","",2009-09-14 19:46:48 UTC,2008-09-10 00:00:00 UTC,"""The Soul of Beasts""",I've included twice: Machine and Liquid,"No inference can give a juster idea of Des Cartes's doctrine of automata, than Mr. Regis's comparison of some hydraulic machines, to be seen in certain grottos and fountains, that serve as ornaments to the splendid mansions of the great; where water exerts itself by the disposition of the pipes, and some exterior pressure, by which means the machinery is put into motion. He compares the pipes of these fountains to the nerves, and the tendons, muscles, &c. to the other springs of motion that belongs to the machinery; as, for instance, the animal spirits to the water, that communicates the first impulse of motion; the heart, to its source; and the cavities of the brain, to its reservoirs. The exterior objects, that by their presence act upon the organ of sense in animals, he compares to the [end page 153] strangers entering into a grotto, and who, according to the different prepared parts of the flooring, put certain figures, that have a correspondence therewith, into action: if they move towards Diana, she runs away, and plunges into a fountain; but if they proceed farther, Neptune advances with a menacing look, and a trident in his hand.
(pp. 153-4)",,Searching in ECCO
7092,"",19160,"""The minds of the negroes are contracted; because slavery destroys all the springs of the soul.""","",2011-09-14 18:01:13 UTC,2011-09-14 18:01:13 UTC,Miscellaneous Essays,"","But these negroes, say they, are a race of men born for slavery; their dispositions are narrow, treacherous, and wicked; they themselves allow the superiority of our understandings, and almost acknowledge the justice of our authority.
The minds of the negroes are contracted; because slavery destroys all the springs of the soul. They are wicked; but not sufficiently so with you. They are treacherous, because they are under no obligation to speak truth to their tyrants. They acknowledge the superiority of our understandings; because we have abused their ignorance; they allow the justice of our authority; because we have abused their weakness. I might as well say, that the Indians are a species of men born to be crushed to death; because there are fanatics among them, who throw themselves under the wheels of their idol's car betore the temple of Jaguernat.
(p. 171)",,Searching in Google Books
7770,"",23194,"""When they came to Momus, whom they had chosen umpire, after a careful examination of every performance, he found great fault with Vulcan (what he said of the rest it matters not), for not making a door in his man's breast, to open and let us know what he willed, and thought, and Whether he spoke truth.""",Rooms,2013-11-15 16:46:28 UTC,2013-11-15 16:46:28 UTC,"","INTEREST: window, door? See also hint to periodical essayists!","LYCINUS.
And how, by any of the signs you mentioned, could you tell whether a man was a good or bad philosopher? this does not appear at first sight, but lies hidden in secret, and is brought forth only in length of time by frequent meeting, conversation, and other means of the like nature. You have heard, I suppose, the story of Momus and Vulcan; if you have not, thus it runs.
There was once a trial of skill, says the fable, between Minerva, Neptune, and Vulcan, which should produce the most complete work: Neptune made a bull, Minerva a horse, and Vulcan a man. When they came to Momus, whom they had chosen umpire, after a careful examination of every performance, he found great fault with Vulcan (what he said of the rest it matters not), for not making a *door in his man's breast, to open and let us know what he willed, and thought, and Whether he spoke truth.
Momus was so dull he could not see into these things; but you, with more than the lynx's sharpness, can see into the breast of every man, and not only can tell what he wills, and what he thinks, but whether he is better or worse than any body else.
*A door, 6fc] Plato mentions this fable.--Momus's window is an excellent thought, and might furnish some hints for a good periodical paper.
(p. 337)",,Reading;
7771,"",23195,"""His face is ever before my eyes, and his voice still sounding in my ear; for, as the comic poet says, he left a sting in the minds of his hearers.""",Animals,2013-11-15 16:58:08 UTC,2013-11-15 16:58:08 UTC,"","","If you had not asked me, I should have desired you to hear it, for I want to bring you in as an evidence in my favour, that I may not run mad without a reason; besides, that I always take a pleasure in recollecting it: it is my constant employment, and, when I am by myself, I repeat it three or four times in a day; just as lovers, when their mistresses are absent, call to mind every word and every action, and converse with the dear object, as if it were before their eyes; and thus, by dwelling perpetually upon it, soften the disease; talking with them, and making kind answers for them, which delight as much as if they were real: thus do I, in the absence of my dear philosophy, call to mind the words which I heard, and joy in the recollection of them; tossed, as it were, on the ocean, in a dark and tempestuous night, I look still towards this light, to guide and direct me in every thing I do or say; imagine this great man present, and think I hear him talking to me; his face is ever before my eyes, and his voice still sounding in my ear; for, as the *comic poet says, he left a sting in the minds of his hearers.
* Comic poet,] Alluding probably to that passage of Eupolis, quoted by Diodorus Siculus, where, speaking of Pericles, the famous orator, he says, of all the great speakers
--he could leave behind,
The sting, deep-pointed, in the hearer's mind.
(pp. 16-17)",,Reading
7771,"",23196,"""The face is certainly the best index of the mind, and the passions as forcibly expressed by the features as by the words and gesture of the performer.""","",2013-11-15 16:59:56 UTC,2013-11-15 16:59:56 UTC,"","","† A mask,] The mask, used in the Greek theatre, was a kind of casque, or helmet, which covered the whole head, representing not only the face, but the beard, hair, ears, and even, in the women's masks, all the ornaments of the coif, or cap; the most perfect and durable were of wood, which were generally copied by the most eminent artists, from the busts or statues of the principal persons represented, and consequently conveyed the most exact resemblance of them. This gave the actor an opportunity of playing several different parts in the same piece, without being discovered; in so extensive an area as the Greek theatre, it might be necessary, by these large and frightful masks, to exaggerate the features; but at the same time we must remember, that by all these exaggerations the natural expression of the eyes and countenance must be entirely lost. After all, indeed, that can be said in favour of the ancient masks, it is scarce defensible. The face is certainly the best index of the mind, and the passions as forcibly expressed by the features as by the words and gesture of the performer; for my own part, I prefer the English to the Athenian stage, in this as well as in many other particulars; though I will promise to join the [Greek Letters], and vote for the restoration of the ancient mask, whenever they can shew me one that can represent the happy features of Quin, in Falstaff; or give us an idea of a frantic Lear, like the look and face of the inimitable Garrick. See the Dissertation on Tragedy, prefixed to my translation of Sophocles.
(p. 17n)",,Reading
7771,"",23197,"""For such men the city alone is the proper habitation; where every street and market-place is full of enjoyments; there pleasure enters in at every gate: through the eye, the ear, the taste, the smell; through every part and every sense she gains admittance, and not a path remains that is not widened by this rapid and ever-flowing torrent.""",Inhabitants,2013-11-15 17:06:01 UTC,2013-11-15 17:06:01 UTC,"","","[...] He took occasion at the same time to extol the liberty which they enjoyed in their retreat, their manner of living, free from envy and ambition; their safety, ease, and happiness, with all the virtues that accompanied it, proved how consonant it was with true philosophy, that such a life alone could preserve pure and untainted morality, and highly became the good and virtuous, who knew how to despise riches, and live according to the dictates of nature. For those, indeed, who are in search of wealth, who measure happiness by power and splendour, who have never tasted of liberty, enjoyed the open freedom of speech, or beheld the face of truth; but have been brought up to, and for ever conversant with servitude and flattery: for those who are given up to pleasure, fond of luxurious tables, wine, and women; full of fraud, treachery, and lying; who attend to the sound of the harp, and listen with delight to lascivious sonnets; for such men the city alone is the proper habitation; where every street and market-place is full of enjoyments; there pleasure enters in at every gate: through the eye, the ear, the taste, the smell; through every part and every sense she gains admittance, and not a path remains that is not widened by this rapid and ever-flowing torrent. There meet together, adultery, avarice, perjury, and every other vice; the soul is overwhelmed beneath them, and justice, modesty, and virtue are no more: bereft of these, the mind becomes dry and barren, or only teems with savage and brutal extravagance. Such, according to his description, is this great city, and such the lessons of instruction to be learned from her. [...]
(p. 19)",,Reading
7771,"",23198,"""There meet together, adultery, avarice, perjury, and every other vice; the soul is overwhelmed beneath them, and justice, modesty, and virtue are no more: bereft of these, the mind becomes dry and barren, or only teems with savage and brutal extravagance.""",Inhabitants,2013-11-15 17:07:29 UTC,2013-11-15 17:07:29 UTC,"","","[...] He took occasion at the same time to extol the liberty which they enjoyed in their retreat, their manner of living, free from envy and ambition; their safety, ease, and happiness, with all the virtues that accompanied it, proved how consonant it was with true philosophy, that such a life alone could preserve pure and untainted morality, and highly became the good and virtuous, who knew how to despise riches, and live according to the dictates of nature. For those, indeed, who are in search of wealth, who measure happiness by power and splendour, who have never tasted of liberty, enjoyed the open freedom of speech, or beheld the face of truth; but have been brought up to, and for ever conversant with servitude and flattery: for those who are given up to pleasure, fond of luxurious tables, wine, and women; full of fraud, treachery, and lying; who attend to the sound of the harp, and listen with delight to lascivious sonnets; for such men the city alone is the proper habitation; where every street and market-place is full of enjoyments; there pleasure enters in at every gate: through the eye, the ear, the taste, the smell; through every part and every sense she gains admittance, and not a path remains that is not widened by this rapid and ever-flowing torrent. There meet together, adultery, avarice, perjury, and every other vice; the soul is overwhelmed beneath them, and justice, modesty, and virtue are no more: bereft of these, the mind becomes dry and barren, or only teems with savage and brutal extravagance. Such, according to his description, is this great city, and such the lessons of instruction to be learned from her. [...]
(p. 19)",,Reading
7771,"",23199,"""His discourse had not slightly affected me, or grazed the skin alone, but left a deep and mortal wound, and pierced, as it were, to my inmost soul.""","",2013-11-15 17:15:43 UTC,2013-11-15 17:12:55 UTC,"","","[...] With these, and many other observations of the like nature, he finished his discourse. I was lost in astonishment; and listening still with attention, dreaded his silence, when I perceived he had quite done. The fame thing happened to me, as did to the Phæacians of old; I stood a long time with my eyes fixed on him: my head turned round, the sweat dropped from me, I almost fainted; I endeavoured to speak, but could not; my tongue faltered, my voice was gone, and, at last, I burst into tears. His discourse had not slightly affected me, or grazed the skin alone, but left a deep and mortal wound, and pierced, as it were, to my inmost soul. The mind, in my opinion, of every well-disposed man, is like a soft mark, or butt; many are the archers in this life, with their quivers full of speeches of every kind; but few amongst them aim aright: some stretch the cord too tight, and the arrow, sent forth with more force than is necessary, doth not stick in, but pasting through, leaves the mind sore with its gaping wound; whilst others, from a looser bow, and want of strength to carry them on, fall short of the mark, and, with languid motion, drop down in the middle of their course; or, if they reach the butt, lightly touch the surface of it, and go no farther. But the skilful marksman, like our philosopher, examines first the mark he is to shoot at, with all possible diligence and care, to see whether it be soft or hard, for some are impenetrable; then dipping his arrow, not in poison, like the Scythians, nor in opium, like the Curetes, but in a kind of sharp, yet pleasing liquid, take a sure and certain aim: the dart thrown out with that degree of force which is necessary, and fixed in the center, diffuses its medicinal virtues over every part of the soul. Hence it arises, that the hearer is ravished with the sound; and, as he listens, dissolves in tears: as I myself experienced. [...]
(p. 26)",,Reading
7771,"",23200,"""The mind, in my opinion, of every well-disposed man, is like a soft mark, or butt; many are the archers in this life, with their quivers full of speeches of every kind; but few amongst them aim aright: some stretch the cord too tight, and the arrow, sent forth with more force than is necessary, doth not stick in, but pasting through, leaves the mind sore with its gaping wound; whilst others, from a looser bow, and want of strength to carry them on, fall short of the mark, and, with languid motion, drop down in the middle of their course; or, if they reach the butt, lightly touch the surface of it, and go no farther.""","",2013-11-15 17:16:01 UTC,2013-11-15 17:14:03 UTC,"","","[...] With these, and many other observations of the like nature, he finished his discourse. I was lost in astonishment; and listening still with attention, dreaded his silence, when I perceived he had quite done. The fame thing happened to me, as did to the Phæacians of old; I stood a long time with my eyes fixed on him: my head turned round, the sweat dropped from me, I almost fainted; I endeavoured to speak, but could not; my tongue faltered, my voice was gone, and, at last, I burst into tears. His discourse had not slightly affected me, or grazed the skin alone, but left a deep and mortal wound, and pierced, as it were, to my inmost soul. The mind, in my opinion, of every well-disposed man, is like a soft mark, or butt; many are the archers in this life, with their quivers full of speeches of every kind; but few amongst them aim aright: some stretch the cord too tight, and the arrow, sent forth with more force than is necessary, doth not stick in, but pasting through, leaves the mind sore with its gaping wound; whilst others, from a looser bow, and want of strength to carry them on, fall short of the mark, and, with languid motion, drop down in the middle of their course; or, if they reach the butt, lightly touch the surface of it, and go no farther. But the skilful marksman, like our philosopher, examines first the mark he is to shoot at, with all possible diligence and care, to see whether it be soft or hard, for some are impenetrable; then dipping his arrow, not in poison, like the Scythians, nor in opium, like the Curetes, but in a kind of sharp, yet pleasing liquid, take a sure and certain aim: the dart thrown out with that degree of force which is necessary, and fixed in the center, diffuses its medicinal virtues over every part of the soul. Hence it arises, that the hearer is ravished with the sound; and, as he listens, dissolves in tears: as I myself experienced. [...]
(p. 26)",,Reading