text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"5. For the Soul having an Innate Cognoscitive Power Universally, (which is nothing else but a Power of raising Objective Ideas within it self, and Intelligible Reasons of any thing) it must needs be granted that it hath a Potential Omniformity in it. Which is not only asserted by the Platonists, that the Soul is all things Intellectually, but also by Aristotle himself That the Soul is in a manner All things. The Mind being a kind of Notional or Representative World, as it were a Diaphanous and Crystalline Sphære, In which the Ideas and Images of all things existing in the Real Universe may be reflected or represented. For as the Mind of God, which is the Archetypal Intellect, is that whereby he always actually comprehends himself, and his own Fecundity, or the Extent of his own Infinite Goodness and Power; that is, the Possibility of all things; So all Created Intellects being being certain Ectypal Models, or Derivative Compendiums of the same; although they have not the Actual Ideas of all things, much less are the Images or Sculptures of all the Several Species of existent Things fixed and engraven in a dead manner upon them; yet they have them all Virtually and Potentially comprehended in that one Cognoscitive Power of the Soul, which is a Potential Omniformity, whereby it is enabled as Occasion serves and Outward Objects invite, gradually and successively to unfold and display it self in a Vital manner, by framing Intelligible Ideas or Conceptions within it self of whatsoever hath any Entity or Cogitability. As the Spermatick or Plastick Power doth Virtually contain within it self, the Forms of all the Several Organical Parts of Animals, and displays them gradually and Successively, framing an Eye-here and an Ear there.
(IV.i.5, pp. 134-5)",2012-01-22 18:09:37 UTC,"""The Mind being a kind of Notional or Representative World, as it were a Diaphanous and Crystalline Sphære, In which the Ideas and Images of all things existing in the Real Universe may be reflected or represented.""",2012-01-22 18:09:37 UTC,"Book IV, Chapter i","",,Optics,"Cudworth is much addicted to ""as it were.""",Searching in Google Books,19484,4475
"5. For the Soul having an Innate Cognoscitive Power Universally, (which is nothing else but a Power of raising Objective Ideas within it self, and Intelligible Reasons of any thing) it must needs be granted that it hath a Potential Omniformity in it. Which is not only asserted by the Platonists, that the Soul is all things Intellectually, but also by Aristotle himself That the Soul is in a manner All things. The Mind being a kind of Notional or Representative World, as it were a Diaphanous and Crystalline Sphære, In which the Ideas and Images of all things existing in the Real Universe may be reflected or represented. For as the Mind of God, which is the Archetypal Intellect, is that whereby he always actually comprehends himself, and his own Fecundity, or the Extent of his own Infinite Goodness and Power; that is, the Possibility of all things; So all Created Intellects being being certain Ectypal Models, or Derivative Compendiums of the same; although they have not the Actual Ideas of all things, much less are the Images or Sculptures of all the Several Species of existent Things fixed and engraven in a dead manner upon them; yet they have them all Virtually and Potentially comprehended in that one Cognoscitive Power of the Soul, which is a Potential Omniformity, whereby it is enabled as Occasion serves and Outward Objects invite, gradually and successively to unfold and display it self in a Vital manner, by framing Intelligible Ideas or Conceptions within it self of whatsoever hath any Entity or Cogitability. As the Spermatick or Plastick Power doth Virtually contain within it self, the Forms of all the Several Organical Parts of Animals, and displays them gradually and Successively, framing an Eye-here and an Ear there.
(IV.i.5, pp. 134-5)",2012-01-22 18:13:28 UTC,"""For as the Mind of God, which is the Archetypal Intellect, is that whereby he always actually comprehends himself, and his own Fecundity, or the Extent of his own Infinite Goodness and Power; that is, the Possibility of all things; So all Created Intellects being being certain Ectypal Models, or Derivative Compendiums of the same; although they have not the Actual Ideas of all things, much less are the Images or Sculptures of all the Several Species of existent Things fixed and engraven in a dead manner upon them; yet they have them all Virtually and Potentially comprehended in that one Cognoscitive Power of the Soul, which is a Potential Omniformity, whereby it is enabled as Occasion serves and Outward Objects invite, gradually and successively to unfold and display it self in a Vital manner, by framing Intelligible Ideas or Conceptions within it self of whatsoever hath any Entity or Cogitability.""",2012-01-22 18:13:28 UTC,"Book IV, Chapter i","",,Impressions and Writing,"",Searching in Google Books,19485,4475
"From hence likewise it is, as the same Aristotle hath observed, That those Knowledges which are more abstract and remote from Matter, are more accurate, intelligible and demonstrable, than those which are Conversant about Concrete and Material things, as Arithmetick than Harmonicks, which are Numbers Concrete with Sounds; and so likewise Geometry than Astronomy, or the Mixed Mathematicks; whereas if all Knowledge did arise from Corporeal things by way of Sense and Passion, it must needs be contrary-wise true, that the more Concrete and Sensible things were, the more Knowable they would be. Moreover, from hence it is also, as Experience tells us, that Scientifical Knowledge is best acquired by the Soul's Abstraction from the Outward Objects of Sense, and Retiring into it self, that so it may the better attend to its own Inward Notions and Ideas. And therefore it is many times observed, that Over-much Reading and Hearing of other Men's Discourses, though learned and elaborate, doth not only distract the Mind, but also debilitates the Intellectual Powers, and makes the Mind Passive and Sluggish, by calling it too much outwards. For which Cause that wise Philosopher Socrates altogether shunned that Dictating and Dogmatical Way of Teaching used by the Sophisters of that Age, and chose rather an Aporetical and Obstetricious Method; because Knowledge was not to be poured into the Soul like Liquor, but rather to be invited and gently drawn forth from it; nor the Mind so much to be filled therewith from without, like a Vessel, as to be kindled and awakened. Lastly, from hence is that strange Parturiency that is often observed in the Mind, when it is sollicitously set upon the Investigation of some Truth, whereby it doth endeavour, by ruminating and revolving within it self as it were to conceive it within itself, to bring it forth out of its own Womb; by which it is evident, that the Mind is Naturally Conscious of its own Active Fecundity, and also that it hath a Criterion within it self, which will enable it to know when it hath sound that which it sought.
(IV.i.6, pp. 136-8)",2012-01-22 18:17:59 UTC,"""For which Cause that wise Philosopher Socrates altogether shunned that Dictating and Dogmatical Way of Teaching used by the Sophisters of that Age, and chose rather an Aporetical and Obstetricious Method; because Knowledge was not to be poured into the Soul like Liquor, but rather to be invited and gently drawn forth from it; nor the Mind so much to be filled therewith from without, like a Vessel, as to be kindled and awakened.""",2012-01-22 18:17:59 UTC,"Book IV, Chapter i","",,"","Cudworth distinguishes between ""Conceptions"" and ""Phantasms"" -- punning on womb?",Searching in Google Books,19486,4475
"From hence likewise it is, as the same Aristotle hath observed, That those Knowledges which are more abstract and remote from Matter, are more accurate, intelligible and demonstrable, than those which are Conversant about Concrete and Material things, as Arithmetick than Harmonicks, which are Numbers Concrete with Sounds; and so likewise Geometry than Astronomy, or the Mixed Mathematicks; whereas if all Knowledge did arise from Corporeal things by way of Sense and Passion, it must needs be contrary-wise true, that the more Concrete and Sensible things were, the more Knowable they would be. Moreover, from hence it is also, as Experience tells us, that Scientifical Knowledge is best acquired by the Soul's Abstraction from the Outward Objects of Sense, and Retiring into it self, that so it may the better attend to its own Inward Notions and Ideas. And therefore it is many times observed, that Over-much Reading and Hearing of other Men's Discourses, though learned and elaborate, doth not only distract the Mind, but also debilitates the Intellectual Powers, and makes the Mind Passive and Sluggish, by calling it too much outwards. For which Cause that wise Philosopher Socrates altogether shunned that Dictating and Dogmatical Way of Teaching used by the Sophisters of that Age, and chose rather an Aporetical and Obstetricious Method; because Knowledge was not to be poured into the Soul like Liquor, but rather to be invited and gently drawn forth from it; nor the Mind so much to be filled therewith from without, like a Vessel, as to be kindled and awakened. Lastly, from hence is that strange Parturiency that is often observed in the Mind, when it is sollicitously set upon the Investigation of some Truth, whereby it doth endeavour, by ruminating and revolving within it self as it were to conceive it within itself, to bring it forth out of its own Womb; by which it is evident, that the Mind is Naturally Conscious of its own Active Fecundity, and also that it hath a Criterion within it self, which will enable it to know when it hath sound that which it sought.
(IV.i.6, pp. 136-8)",2012-01-22 18:22:56 UTC,"""Lastly, from hence is that strange Parturiency that is often observed in the Mind, when it is sollicitously set upon the Investigation of some Truth, whereby it doth endeavour, by ruminating and revolving within it self as it were to conceive it within itself, to bring it forth out of its own Womb; by which it is evident, that the Mind is Naturally Conscious of its own Active Fecundity, and also that it hath a Criterion within it self, which will enable it to know when it hath sound that which it sought.""",2012-01-22 18:22:56 UTC,"Book IV, Chapter i","",,Inhabitants,"Cogitation as conception, idea as baby? Punning on womb?",Searching in Google Books,19487,4475
"8. Now that all our Perceptive Cogitations are not Phantasms, as many contend, but that there is another Species of Perceptive Cogitations distinct from them, arising from the Active Vigour of the Mind it self, which we therefore call Conceptions of the Mind, is demonstrably evident from hence; because Phantasms are nothing else but Sensible Ideas, Images or Pictures of Outward Objects, such as are caused in the Soul by Sense; whence it follows, that nothing is the Object of Fancy, but what is also the Object of Sense, nothing can be fancied by the Soul, but what is Perceptible by Sense. But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical. As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy. And there are many whole Propositions likewise, in which there is not any one Word or Notion that we can have any genuine Phantasm of, much left can Fancy reach to an Apprehension of the Necessity of the Connexion of the Terms. As for Example, Nothing can be and not be at the same time. What proper and genuine Phantasms can any perceive in his Mind either of Nothing, or Can, or be, or And, or Not be, or at the same, or Time.
(IV.i.8, pp. 139-41)",2012-01-22 18:29:56 UTC,"""But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical.""",2012-01-22 18:29:56 UTC,"Book IV, Chapter i","",,Inhabitants,"",Searching in Google Books,19488,4475
"8. Now that all our Perceptive Cogitations are not Phantasms, as many contend, but that there is another Species of Perceptive Cogitations distinct from them, arising from the Active Vigour of the Mind it self, which we therefore call Conceptions of the Mind, is demonstrably evident from hence; because Phantasms are nothing else but Sensible Ideas, Images or Pictures of Outward Objects, such as are caused in the Soul by Sense; whence it follows, that nothing is the Object of Fancy, but what is also the Object of Sense, nothing can be fancied by the Soul, but what is Perceptible by Sense. But there are many Objects of our Mind, which we can neither See, Hear, Feel, Smell nor Taste, and which did never enter into it by any Sense; and therefore we can have no Sensible Pictures or Ideas of them, drawn by the Pencil of that Inward Limner or Painter which borrows all his Colours from Sense, which we call Fancy; and if we reflect on our own Cogitations of these things, we shall sensibly perceive that they are not Phantastical, but Noematical. As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy. And there are many whole Propositions likewise, in which there is not any one Word or Notion that we can have any genuine Phantasm of, much left can Fancy reach to an Apprehension of the Necessity of the Connexion of the Terms. As for Example, Nothing can be and not be at the same time. What proper and genuine Phantasms can any perceive in his Mind either of Nothing, or Can, or be, or And, or Not be, or at the same, or Time.
(IV.i.8, pp. 139-41)",2012-01-22 18:31:58 UTC,"""As for Example, Justice, Equity, Duty and Obligation, Cogitation, Opinion, Intellection, Volition, Memory, Verity, Falsity, Cause, Effect, Genus, Species, Nullity, Contingency, Possibility, Impossibility, and innumerable more such there are that will occur to any one that shall turn over the Vocabularies of any Language, none of which can have any Sensible Picture drawn by the Pencil of the Fancy.""",2012-01-22 18:31:58 UTC,"Book IV, Chapter i","",,Inhabitants,"",Searching in Google Books,19489,4475
"10. But as for those other Objects of Cogitation, which we affirmed before to be in themselves neither the Objects of Sense, nor the Objects of Fancy, but only things understood, and therefore can have no Natural and Genuine Phantasms properly belonging to them; yet it is true, notwithstanding that the Phantastick Power of the Soul, which would never willingly be altogether idle or quite excluded, will busily intend it self here also. And therefore many times, when the Intellect or Mind above is Exercised in Abstracted Intellections and Contemplations, the Fancy will at the same time busily employ it self below, in making some kind of Apish Imitations, counterfeit Iconisms, Symbolical Adumbrations and Resemblances of those Intellectual Cogitations of Sensible and Corporeal things. And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.
(IV.i.10, pp. 144-5)",2012-01-22 18:38:37 UTC,"""And therefore many times, when the Intellect or Mind above is Exercised in Abstracted Intellections and Contemplations, the Fancy will at the same time busily employ it self below, in making some kind of Apish Imitations, counterfeit Iconisms, Symbolical Adumbrations and Resemblances of those Intellectual Cogitations of Sensible and Corporeal things.""",2012-01-22 18:38:37 UTC,"","",,Inhabitants,"",Searching in Google Books,19490,4475
"10. But as for those other Objects of Cogitation, which we affirmed before to be in themselves neither the Objects of Sense, nor the Objects of Fancy, but only things understood, and therefore can have no Natural and Genuine Phantasms properly belonging to them; yet it is true, notwithstanding that the Phantastick Power of the Soul, which would never willingly be altogether idle or quite excluded, will busily intend it self here also. And therefore many times, when the Intellect or Mind above is Exercised in Abstracted Intellections and Contemplations, the Fancy will at the same time busily employ it self below, in making some kind of Apish Imitations, counterfeit Iconisms, Symbolical Adumbrations and Resemblances of those Intellectual Cogitations of Sensible and Corporeal things. And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.
(IV.i.10, pp. 144-5)",2012-01-22 18:41:01 UTC,"""And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.""",2012-01-22 18:41:01 UTC,"Book IV, Chapter i","",,Optics,INTEREST. USE IN ENTRY. META-METAPHORICAL.,Searching in Google Books,19491,4475
"11. As for that Opinion, that the Conceptions of the Mind and intelligible Ideas or Reasons of the Mind should be raised out of the Phantasms by the strange Chymistry of an Agent Intelligence; This as it is founded on a Mistake of Aristotle's Meaning, who never dreamed of any such a Chimerical Agent Intelligence, as appears from the Greek Interpreters that best understood him; so it is very like to that other Opinion called Peripatetical, that asserts the Eduction of Immaterial Forms out of the Power of Matter; and as both of them arise from the fame Sottishness of Mind that would make Stupid and Senseless Matter the Original Source of all things; so there is the same Impossibility in both, that Perfection should be raised out of Imperfection, and that Vigour, Activity and awakened Energy, should ascend and emerge out of dull, sluggish, and drowsy Passion. But indeed this Opinion attributes as much Activity to the Mind, if at least the Agent Intelligence be a Part of it, as ours doth; as he would attribute as much Activity to the Sun, that should say the Sun had a Power of educing Light out of Night or the dark Air, as he that should say the Sun had a Power of exerting Light out of his own Body.
(IV.i.11, pp. 146-7)",2012-01-22 18:43:05 UTC,"""But indeed this Opinion attributes as much Activity to the Mind, if at least the Agent Intelligence be a Part of it, as ours doth; as he would attribute as much Activity to the Sun, that should say the Sun had a Power of educing Light out of Night or the dark Air, as he that should say the Sun had a Power of exerting Light out of his own Body.""",2012-01-22 18:43:05 UTC,"Book IV, Chapter i","",,"","",Searching in Google Books,19492,4475
"That there are some Ideas of the Mind which were not stamped or imprinted upon it from the Sensible Objects without, and therefore must needs arise from the Innate Vigour and Activity of the Mind it self, is evident, in that there are, First, Ideas of such things as neither are Affections of Bodies, nor could be imprinted or conveyed by any Local Motions, nor can be pictured at all by the Fancy in any sensible Colours; such as are the Ideas of Wisdom, Folly, Prudence, Imprudence, Knowledge, Ignorance, Verity, Falsity, Vertue, Vice, Honesty, Dishonesty, Justice, Injustice, Volition, Cogitation, nay, of Sense it self, which is a Species of Cogitation, and which is not perceptible by any Sense; and many other such like Notions as include something of Cogitation in them, or refer to Cogitative Beings only; which Ideas must needs spring from the Active Power and Innate Fecundity of the Mind it self, Because the Corporeal Objects of Sense can imprint no such things upon it. Secondly, in that there are many Relative Notions and Ideas, attributed as well to Corporeal as Incorporeal things that proceed wholly from the Activity of the Mind Comparing one thing with another. Such as are Cause, Effect, Means, End, Order, Proportion, Similitude, Dissimilitude, Equality, Inequality, Aptitude, Inaptitude, Symmetry, Asymmetry, Whole and Part, Genus and Species, and the like.
(IV.ii.1, pp. 148-9)",2012-01-22 18:45:35 UTC,"""That there are some Ideas of the Mind which were not stamped or imprinted upon it from the Sensible Objects without, and therefore must needs arise from the Innate Vigour and Activity of the Mind it self, is evident, in that there are, First, Ideas of such things as neither are Affections of Bodies, nor could be imprinted or conveyed by any Local Motions, nor can be pictured at all by the Fancy in any sensible Colours; such as are the Ideas of Wisdom, Folly, Prudence, Imprudence, Knowledge, Ignorance, Verity, Falsity, Vertue, Vice, Honesty, Dishonesty, Justice, Injustice, Volition, Cogitation, nay, of Sense it self, which is a Species of Cogitation, and which is not perceptible by any Sense; and many other such like Notions as include something of Cogitation in them, or refer to Cogitative Beings only; which Ideas must needs spring from the Active Power and Innate Fecundity of the Mind it self, Because the Corporeal Objects of Sense can imprint no such things upon it.""",2012-01-22 18:45:25 UTC,"Book IV, Chapter ii","",,Impressions,"",Searching in Google Books,19493,4475