text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"Therefore, when we use these Terms, Obligation, Duty, Ought, and the like, they stand for a simple Idea, an original uncompounded Feeling or Perception of the human Mind, as much as any Idea whatsoever, and can no more be defined than any other simple Idea; and this Perception is not a Creature of the Mind, but a Ray emanating directly from the Father of Lights, a fair genuine Stamp of his Hand, who impressed every vital and original Energy on the Mind, or if we chuse rather to say, who ordained those Laws of Perception, by which moral Forms attract and charm us with an irresistible Power.
(p. 28)",2011-10-10 16:04:16 UTC,"""[T]his Perception is not a Creature of the Mind, but a Ray emanating directly from the Father of Lights, a fair genuine Stamp of his Hand, who impressed every vital and original Energy on the Mind""",2005-08-18 00:00:00 UTC,Book I,"",2011-10-10,Impressions,"•I've included 3 times: Creature, Ray, Stamp","Searching ""mind"" in Liberty Fund OLL; found again ""duty""",12778,4802
"[...] But in its Advances, and final Perfection and Consummation, it discovers itself to be a Faculty, Quality, or inherent Power in the Soul, whereby it will act: without Solicitation, Motive or Direction. As a Stone in a Wall, fastened with Mortar, compressed by surrounding Stones, and involved in a Million of other Attractions, cannot fall to the Earth, nor sensibly exert its natural Gravity, no, not so much as to discover there is such a Principle in it; just so, the intelligent Soul, in this her lapsed Estate, being drowned in Sense, chained and fettered by Ignorance and Perverseness, drawn and hurried away by the Devil, the World and the Flesh, is disabled from exerting this inherent and innate Principle of Re-union, and wants sufficient Light on the Understanding, and a right Turn of the Will, to be put in a Capacity of exercising it. But in its proper Vacuity, and being freed from these Letts and Impediments, it would mount towards its Original, like an Eagle toward the Sun. Amiability, Pulchritude or Beauty, is as much the peculiar and proper Object of this Affection of the Mind, as Light or a luminous Body is of Vision; for Deformity, as such, can never be loved. And Beauty or Perfection, is, in Reality and just Philosophy, nothing but Analogy, Order, or just Proportion. From hence it necessarily follows, that in the Scale of Beings, all Objects ought to be loved in proportion to their Degree of Beauty, Symmetry or Perfection. And consequently, the highest Perfection ought to be loved with the highest Degree of Love, and the several subordinate Degrees of Perfection, with proportionate Degrees of this Affection of the Mind. And since Finite, when compared with Infinite, evanishes quite, or becomes nothing; it follows necessarily (since there is, and can be, but one Object that is Infinite, Good and Perfect, and all others are but Created, and Finite Goods; that is, in Comparison they are nothing) that, according to the eternal and immutable Laws of Analogy, the One supreme Good, endued with Infinite Perfection, ought to be loved with a Love infinitely superior to our Affections for other Things, or (which is the same Thing in other Words) that, in Comparison, our Love to the Author of our Being, ought to be infinite; and that to ourselves and other Objects, as being finite Creatures, none at all. This is the true Philosophy of this Matter, and as much a Demonstration, as any thing in Numbers or Geometry possibly can be; however it maybe received by Men of Self-Love and Carnal Minds.
(VI, pp. 163-5)",2012-02-08 05:12:41 UTC,"""As a Stone in a Wall, fastened with Mortar, compressed by surrounding Stones, and involved in a Million of other Attractions, cannot fall to the Earth, nor sensibly exert its natural Gravity, no, not so much as to discover there is such a Principle in it; just so, the intelligent Soul, in this her lapsed Estate, being drowned in Sense, chained and fettered by Ignorance and Perverseness, drawn and hurried away by the Devil, the World and the Flesh, is disabled from exerting this inherent and innate Principle of Re-union, and wants sufficient Light on the Understanding, and a right Turn of the Will, to be put in a Capacity of exercising it.""",2012-02-08 05:12:05 UTC,Chap. VI. Of the Passions,"",,Fetters,"",Reading in the British Library,19587,7187
"This double feeling is of various kinds and various degrees; some minds receiving a colour from the objects around them, like the effects of the sun beams playing thro' a prism; and others, like the cameleon, having no colours of their own, take just the colours of what chances to be nearest them. And it must be observed, that the greater degree a man is accustomed to assume of artificial feeling, the more probability is there that he has no character of his own on which we can depend, unless indeed he be born of an uncommon degree of firmness: hence it is that the French, who are celebrated as the politest people in Europe, and in conformity with the ideas which I have just now mentioned, may be considered as perpetual comedians, have the least original character, and have been censured as fickle and false: whereas the English, who have a plain bluntness of behaviour, are truly a nation of originals, and are universally allowed to be remarkably honest. But laying aside natural prejudice, and judging candidly, we must confess that the politeness of the French makes them much happier; because from the continual habit of working themselves into an agreeable frame—into complacency and self-satisfaction, they actually enjoy those blessings; and the falseness for which they are censured, is not tainted with malignity; for it is only volatility and changeableness.
(p. 470)",2012-06-28 18:21:50 UTC,"""This double feeling is of various kinds and various degrees; some minds receiving a colour from the objects around them, like the effects of the sun beams playing thro' a prism; and others, like the cameleon, having no colours of their own, take just the colours of what chances to be nearest them.""",2012-06-28 18:21:50 UTC,Essay II,"",,Beasts and Optics,"",Reading,19810,7267
"Both penetration and brightness imply a great extent and compass of imagination, or great vigour of the associating principles; but they imply different sorts of compass and vigour. Penetration implies such a force of imagination as leads to the comprehension and explication of a subject: brightness of imagination fits a man for adorning a subject. A penetrating mind emits the rays by which truth is discovered: a bright fancy supplies the colours by which beauty is produced. There are many peculiarities of imagination, which contribute to the formation of these opposite characters: by tracing out these, our general description of the distinction between genius for science and genius for the arts, will be justified, and a more particular view will be obtained of the difference of these two kinds.
(III.ii, pp. 323-4)",2013-06-27 18:43:35 UTC,"""Penetration implies such a force of imagination as leads to the comprehension and explication of a subject: brightness of imagination fits a man for adorning a subject. A penetrating mind emits the rays by which truth is discovered: a bright fancy supplies the colours by which beauty is produced.""",2013-06-27 18:43:35 UTC,"","",,"","",Reading in C-H Lion,21212,7486
"When we are about to act, the eagerness of passion will seldom allow us to consider what we are doing with the candour of an indifferent person. The violent emotions which at that time agitate us, discolour our views of things, even when we are endeavouring to place ourselves in the situation of another, and to regard the objects that interest us, in the light which they will naturally appear to him. The fury of our own passions constantly calls us back to our own place, where every thing appears magnified and misrepresented by self-love. Of the manner in which those objects would appear to another, of the view which he would take of them we can obtain, if I may say so, but instantaneous glimpses, which vanish in a moment, and which even while they last are not altogether just. We cannot even for that moment divest ourselves entirely of the heat and keenness with which our peculiar situation inspires us, nor consider what we are about to do with the compleat impartiality of an equitable judge. The passions, upon this account, as father Male-branch says, all justify themselves, and seem reasonable, and proportioned to their objects, as long as we continue to feel them.
(pp. 261-2; cf. p. 220 in 2nd ed.; also text from from 6th edition at econlib.org, III.i.90; and p. 157 in Liberty Fund ed.)",2014-06-19 16:23:53 UTC,"""The violent emotions which at that time agitate us, discolour our views of things, even when we are endeavouring to place ourselves in the situation of another, and to regard the objects that interest us, in the light which they will naturally appear to him. The fury of our own passions constantly calls us back to our own place, where every thing appears magnified and misrepresented by self-love.""",2014-06-19 16:23:53 UTC,"","",,"","",Reading,23983,5073