work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3275,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 247",2005-03-21 00:00:00 UTC,Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows
(p. 139),,8536,•I've include twice: Labourer and Windows.,"""Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows""",Inhabitants,2009-09-14 19:33:37 UTC,""
3623,"","Reading Paul S. MacDonald, Concept of Mind (Aldershot, Hants: Ashgate Publishing Company, 2003),
280; Found again searching in Past Masters",2003-10-09 00:00:00 UTC,"I suppose the body to be nothing but a statue or machine made of earth, which God forms with the explicit intention of making it as much as possible like us. Thus God not only gives it externally the colours and shapes of all the parts of our bodies, but also places inside it all the parts required to make it walk, eat, breathe, and indeed to imitate all those of our functions which can be imagined to proceed from matter and to depend solely on the disposition of our organs.
We see clocks, artificial fountains, mills, and other such machines which, although only man-made, have the power to move of their own accord in many different ways. But I am supposing this machine to be made by the hands of God, and so I think you may reasonably think it capable of a greater variety of movements than I could possibly imagine in it, and of exhibiting more artistry than I could possibly ascribe to it.
(p. 99)",2012-01-30,9411,"•Except this is literal...? -- But then the whole thought experiment is based in analogy!
•I've created two entries: one for statue and one for machine.
• Reviewed 2007-05-14","""I suppose the body to be nothing but a statue or machine made of earth.""","",2012-01-30 20:43:26 UTC,Opening of Treatise on Man
3623,"","Past Masters; MacDonald originally brought this metaphor to my attention (See his Concept of Mind, p.280)",2003-10-09 00:00:00 UTC,"The parts of the blood which penetrate as far as the brain serve not only to nourish and sustain its substance, but also and primarily to produce in it a certain very fine wind, or rather a very lively and pure flame, which is called the animal spirits. For it must be noted that the arteries which carry blood to the brain from the heart, after dividing into countless tiny branches which make up the minute tissues that are stretched like tapestries at the bottom of the cavities of the brain, come together again around a certain little gland†3 situated near the middle of the substance of the brain, right at the entrance to its cavities. The arteries in this region have a great many little holes through which the finer parts of the blood can flow into this gland . . . These parts of the blood, without any preparation or alteration except for their separation from the coarser parts and their retention of the extreme rapidity which the heat of the heart has given them, cease to have the form of blood, and are called the 'animal spirits'.
(p. 100)",2007-05-14,9412,"• Opening of Treatise on Man: on animal spirits. I've created two entries: one for wind and one for flame. See previous.
•MacDonald points out that these are the very metaphors that Descartes repudiates in the Meditations: ""something tenuous, like a wind or fire or ether"" (Second Meditation, 17)
•The animal heart is for Descartes the source of fire. MacDonald cites CSM I.108, I.316, III.225.
","""The parts of the blood which penetrate as far as the brain serve not only to nourish and sustain its substance, but also and primarily to produce in it a certain very fine wind, or rather a very lively and pure flame, which is called the animal spirits.""","",2012-01-30 20:45:14 UTC,""
3625,Stranger Within,"Reading Bredvold, Louis. The Intellectual Milieu of John Dryden. Ann Arbor: University of Michigan Press, 1962. p. 63.",2005-04-06 00:00:00 UTC,"Whatever I look upon within the amplitude of heaven and earth, is evidence of humane ignorance; For all things are a great darkness to us, and we are so unto our selves: The plainest things are as obscure, as the most confessedly mysterious; and the Plants we tread upon, are as much above us, as the Stars and Heavens. The things that touch us are as distant from us, as the Pole; and we are strangers to our selves, as to the inhabitants of America.",,9415,•INTEREST.,"""[W]e are strangers to our selves, as to the inhabitants of America""",Inhabitants,2009-09-14 19:34:12 UTC,Address to the Royal Society
6668,Court of Conscience,"Reading Keith Thomas' ""Cases of Conscience in Seventeenth-Century England."" In Public Duty and Private Conscience, edited by P. Slack J. Morill, and D. Woolf, 29-56. Oxford: Clarendon Press, 1993. p. 51.",2010-01-21 21:38:39 UTC,"Thus I have laid down the rule and explained it, and have given as particular directions, as I could safely adventure to do. I must now leave it to every man to apply it more particularly to himself, and to deal faithfully with his own conscience in the use of it. Circumstances, which vary cases, are infinite; therefore, when all is done, much must be left to the equity and chancery of our own breasts. I have not told you how much in the pound you may gain, and no more; nor can I. A man may make a greater gain at one time than another of the same thing; he may take those advantages, which the change of things and the providence of God gives him, using them moderately. A man may take more of some persons than of others; provided a man use all men righteously, he may use some favourably. But I have on purpose forborne to descend to too many particularities: among other reasons, for the sake of Sir Thomas More's observation concerning the casuists of his time, who, he saith, by their too particular resolutions of cases, did not teach men non peccare, ""not to sin,"" but did shew them, quam prope ad peccatum liceat accedere sine peccato; ""how near men might come to sin, and yet not sin.""
(pp. 188-9)",,17680,"","""Circumstances, which vary cases, are infinite; therefore, when all is done, much must be left to the equity and chancery of our own breasts.""",Court,2010-01-21 21:38:39 UTC,""
3623,"",Reading,2012-01-30 21:01:08 UTC,"Now in the same proportion as the animal spirits enter the cavities of the brain, they pass from there into the pores of its substance, and from these pores into the nerves. And depending on the varying amounts which enter (or merely tend to enter) some nerves more than others, the spirits have the power to change the shape of the muscles in which the nerves are embedded, and by this means to move all the limbs. Similarly you may have observed in the grottos and fountains in the royal gardens that the mere force with which the water is driven as it emerges from its source is sufficient to move various machines, and even to make them play certain instruments or utter certain words depending on the various arrangements of the pipes through which the water is conducted.
Indeed, one may compare the nerves of the machine I am describing with the pipes in the works of these fountains, its muscles and tendons with the various devices and springs which serve to set them in motion, its animal spirits with the water which drives them, the heart with the source of the water, and the cavities of the brain with the storage tanks. Moreover, breathing and other such activities which are normal and natural to this machine, and which depend on the flow of the spirits, are like the movements of a clock or mill, which the normal flow of water can render continuous. External objects, which by their mere presence stimulate its sense organs and thereby cause them to move in many different ways depending on how the parts of its brain are disposed, are like visitors who enter the grottos of these fountains and unwittingly cause the movements which take place before their eyes. For they cannot enter without stepping on certain tiles which are so arranged that if, for example, they approach a Diana who is bathing they will cause her to hide in the reeds, and if they move forward to pursue her they will cause a Neptune to advance and threaten them with his trident; or if they go in another direction they will cause a sea-monster to emerge and spew water onto their faces; or other such things according to the whim of the engineers who made the fountains. And finally, when a rational soul is present in this machine it will have its principal seat in the brain, and reside there like the fountain-keeper who must be stationed at the tanks to which the fountain's pipes return if he wants to produce, or prevent, or change their movements in some way.",,19553,"","""Indeed, one may compare the nerves of the machine I am describing with the pipes in the works of these fountains, its muscles and tendons with the various devices and springs which serve to set them in motion, its animal spirits with the water which drives them, the heart with the source of the water, and the cavities of the brain with the storage tanks.""","",2012-01-30 21:01:08 UTC,""
3623,"",Reading,2012-01-30 21:02:58 UTC,"Now in the same proportion as the animal spirits enter the cavities of the brain, they pass from there into the pores of its substance, and from these pores into the nerves. And depending on the varying amounts which enter (or merely tend to enter) some nerves more than others, the spirits have the power to change the shape of the muscles in which the nerves are embedded, and by this means to move all the limbs. Similarly you may have observed in the grottos and fountains in the royal gardens that the mere force with which the water is driven as it emerges from its source is sufficient to move various machines, and even to make them play certain instruments or utter certain words depending on the various arrangements of the pipes through which the water is conducted.
Indeed, one may compare the nerves of the machine I am describing with the pipes in the works of these fountains, its muscles and tendons with the various devices and springs which serve to set them in motion, its animal spirits with the water which drives them, the heart with the source of the water, and the cavities of the brain with the storage tanks. Moreover, breathing and other such activities which are normal and natural to this machine, and which depend on the flow of the spirits, are like the movements of a clock or mill, which the normal flow of water can render continuous. External objects, which by their mere presence stimulate its sense organs and thereby cause them to move in many different ways depending on how the parts of its brain are disposed, are like visitors who enter the grottos of these fountains and unwittingly cause the movements which take place before their eyes. For they cannot enter without stepping on certain tiles which are so arranged that if, for example, they approach a Diana who is bathing they will cause her to hide in the reeds, and if they move forward to pursue her they will cause a Neptune to advance and threaten them with his trident; or if they go in another direction they will cause a sea-monster to emerge and spew water onto their faces; or other such things according to the whim of the engineers who made the fountains. And finally, when a rational soul is present in this machine it will have its principal seat in the brain, and reside there like the fountain-keeper who must be stationed at the tanks to which the fountain's pipes return if he wants to produce, or prevent, or change their movements in some way.",,19554,"","""And finally, when a rational soul is present in this machine it will have its principal seat in the brain, and reside there like the fountain-keeper who must be stationed at the tanks to which the fountain's pipes return if he wants to produce, or prevent, or change their movements in some way.""",Inhabitants,2012-01-30 21:02:58 UTC,""
3623,"",Reading,2012-01-30 21:03:52 UTC,"Now I maintain that when God unites a rational soul to this machine (in a way that I intend to explain later) he will place its principal seat in the brain, and will make its nature such that the soul will have different sensations corresponding to the different ways in which the entrances to the pores in the internal surface of the brain are opened by means of the nerves.",,19555,"","""Now I maintain that when God unites a rational soul to this machine (in a way that I intend to explain later) he will place its principal seat in the brain, and will make its nature such that the soul will have different sensations corresponding to the different ways in which the entrances to the pores in the internal surface of the brain are opened by means of the nerves.""",Throne,2012-01-30 21:04:04 UTC,""
3623,"",Reading,2012-01-30 21:05:43 UTC,"If you have ever had the curiosity to examine the organs in our churches, you know how the bellows push the air into certain receptacles (which are called, presumably for this reason, wind-chests). And you know how the air passes from there into one or other of the pipes, depending on the different ways in which the organist moves his fingers on the keyboard. You can think of our machine's heart and arteries, which push the animal spirits into the cavities of its brain, as being like the bellows of an organ, which push air into the wind-chests; and you can think of external objects, which stimulate certain nerves and cause spirits contained in the cavities to pass into some of the pores, as being like the fingers of the organist, which press certain keys and cause the air to pass from the wind-chests into certain pipes. Now the harmony of an organ does not depend on the externally visible arrangement of the pipes or on the shape of the wind-chests or other parts. It depends solely on three factors: the air which comes from the bellows, the pipes which make the sound, and the distribution of the air in the pipes. In just the same way, I would point out, the functions we are concerned with here do not depend at all on the external shape of the visible parts which anatomists distinguish in the substance of the brain, or on the shape of the brain's cavities, but solely on three factors: the spirits which come from the heart, the pores of the brain through which they pass, and the way in which the spirits are distributed in these pores. Thus my sole task here is to give an orderly account of the most important features of these three factors.",,19556,"","""You can think of our machine's heart and arteries, which push the animal spirits into the cavities of its brain, as being like the bellows of an organ, which push air into the wind-chests; and you can think of external objects, which stimulate certain nerves and cause spirits contained in the cavities to pass into some of the pores, as being like the fingers of the organist, which press certain keys and cause the air to pass from the wind-chests into certain pipes.""","",2012-01-30 21:05:43 UTC,""
7740,"",Searching in EEBO-TCP,2013-10-25 21:35:03 UTC,"1. For the Understanding Speculative. There are some general Maximes and Notions in the mind of Man, which are the rules of Discourse, and the basis of all Philosophy. As that the same thing cannot at the same time be, and not be. That the Whole is bigger then a Part. That two Proportions equal to a third, must also be equal to one another. Aristotle indeed affirms the Mind to be at first a meer Rasa tabula; and that these Notions are not ingenite, and imprinted by the finger of Nature, but by the latter and more languid impressions of sense; being onely the Reports of observation, and the Result of so many repeated Experiments.
But to this I answer two things. [...]
(pp. 10-11)",,23041,"","""Aristotle indeed affirms the Mind to be at first a meer Rasa tabula; and that these Notions are not ingenite, and imprinted by the finger of Nature, but by the latter and more languid impressions of sense; being onely the Reports of observation, and the Result of so many repeated Experiments.""",Writing,2013-10-25 21:35:03 UTC,""