work_id,theme,id,metaphor,dictionary,updated_at,created_at,context,comments,text,reviewed_on,provenance
4480,"",19455,"""Feeling is nothing but the Impulse, Motion, or Action of Bodies, gently or violently impressing the Extremities or Sides of the Nerves, of the Skin of other parts of the Body, which by their Structure and Mechanism, convey this Motion to the Sentient Principle in the Brain, or the Musician.""","",2012-01-13 20:48:19 UTC,2012-01-13 20:48:19 UTC,"","REVISIT and fill in citation. Note, Roach leaves off ""the Musician""!?","Feeling is nothing but the Impulse, Motion, or Action of Bodies, gently or violently impressing the Extremities or Sides of the Nerves, of the Skin of other parts of the Body, which by their Structure and Mechanism, convey this Motion to the Sentient Principle in the Brain, or the Musician.
(p. 49)",,"Reading Joseph R. Roach, The Player's Passion: Studies in the Science of Acting (Newark: U. of Delaware Press, 1985), 65.
"
7187,"",19581,"""One Law of the Action of the Soul on the Body, & vice versa, seems to be, That upon such and such Motions produced in the Musical Instrument of the Body, such and such Sensations should arise in the Mind; and on such and such Actions of the Soul, such and such Motions in the Body should ensue; much like a Signal agreed to between two Generals, the one within, the other without a Citadel, which should signify to one another, what they have before agreed to, and established between them; or, like the Key of a Cypher, which readily explains the otherwise unintelligible Writing.""","Inhabitants, Rooms, and Writing",2012-02-08 04:12:40 UTC,2012-02-08 04:12:26 UTC,Chap. VI. Of the Passions,"","Scholium. These Laws of the Actions of the Soul on the Body, and of the Body on the Soul, are never to be known to us, but by their Effects; as the Laws of Nature in the Actions of Bodies upon one another, were first discovered by Experiment, and afterward reduced into general Propositions. One Law of the Action of the Soul on the Body, & vice versa, seems to be, That upon such and such Motions produced in the Musical Instrument of the Body, such and such Sensations should arise in the Mind; and on such and such Actions of the Soul, such and such Motions in the Body should ensue; much like a Signal agreed to between two Generals, the one within, the other without a Citadel, which should signify to one another, what they have before agreed to, and established between them; or, like the Key of a Cypher, which readily explains the otherwise unintelligible Writing. Besides these Passions and Affections, which are involuntary.
(VI, pp. 146-7)",,Reading in the British Library
7187,"",19587,"""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.""",Fetters,2012-02-08 05:12:41 UTC,2012-02-08 05:12:05 UTC,Chap. VI. Of the Passions,"","[...] 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)",,Reading in the British Library
7546,"",21783,"""I say, our Author maintains that Moral Virtue is so far from allowing a Man to gratify his Appetites, that on the contrary it vigorously commands us to subdue them, and to divest ourselves of our Passions, in order to purify the Mind, as Men take out the Furniture when they would clean a Room thoroughly.""",Rooms,2013-07-16 15:27:54 UTC,2013-07-16 15:27:54 UTC,"",Paraphrasing Mandeville,"I say, our Author maintains that Moral Virtue is so far from allowing a Man to gratify his Appetites, that on the contrary it vigorously commands us to subdue them, and to divest ourselves of our Passions, in order to purify the Mind, as Men take out the Furniture when they would clean a Room thoroughly: For, according to him, Virtue consists wholly in Self-Denial: By which he understands Peoples combating themselves, and undergoing all imaginable Austerities, even refusing what one should think absolutely necessary to keep them alive. I am willing "" says he, to pag Adoration to Virtue wherever, I can meet with it, with a proviso that I shall not be oblig'd to admit any as such, where I can see no Self-Denial. [...]""
(p. 153)",,Google Books
7546,"",21784,"""I believe I need not here remark, that the Mind only is that Part of, the human Constitution, which is the proper or the only Seat of Pleasure and Pain, no sort of Matter, however modified, being at all capable of any Sort of Perceptions.""",Throne,2013-07-16 15:28:51 UTC,2013-07-16 15:28:51 UTC,"","","I believe I need not here remark, that the Mind only is that Part of, the human Constitution, which is the proper or the only Seat of Pleasure and Pain, no sort of Matter, however modified, being at all capable of any Sort of Perceptions. 'Tis however to be observ'd that whatever Pleasures or Pains we may happen to be sensible of, these do not spring up in the Mind of their own Accord, but are deriv'd to us, either from the Impressions of some Objects that are external to the human Soul, or from some Thoughts and Reflections, about which the Mind is immediatly employ'd. These are the two great, and the only Sources of agreeable, or uneasy Perceptions, that I know, or can form any Notion of.
(p. 177)",,Google Books
7546,"",21789,"""Those common Powers of every human Body (or rather of the Mind awaken'd by some Particular Motions in the Body, after a Manner we do not now understand) that go by the general Name of the Senses, are the great Instruments which convey to the Mind either Pleasure or Pain from every Object we here converse with.""",Impressions,2013-07-16 15:32:44 UTC,2013-07-16 15:32:44 UTC,"","","But when we consider how the human Body stands connected with the Rest of the visible Creation, and depends, as to its Motions that immediatly affect the Mind, upon the Impressions which from thence it receiveth; 'tis very obvious, that the Mind derives her Pleasures or Pains, by means of her Body, from numberless other Objects. Those common Powers of every human Body (or rather of the Mind awaken'd by some Particular Motions in the Body, after a Manner we do not now understand) that go by the general Name of the Senses, are the great Instruments which convey to the Mind either Pleasure or Pain from every Object we here converse with. And tho' these Senses be counted only five in Number, yet with what an infinite Variety of pleasing Ideas, and painful Sensations, is every one of 'em capable to entertain us? There is no Man, I am sure, who has reflected on his own Experience of Things, or who has attended to what passes into his Mind by his Senses, but must be sensible of thus much, and stand amazed at the wonderful Frame of human Nature, and the surprizing Effects, which the whole, and the several Parts of this visible World, as they fall under our Cognizance, have upon us.
(p. 178-9)",,Google Books
7546,"",21795,"""And I cannot but here take Notice, that if Instinct shall be supposed to be the Spring of Benevolence, one must necessarily conceive that the Author of Nature would have certainly laid it in the Human Mind, with so commanding a Turn towards himself, that if it exerted it self in any Case, it should Infallibly be in This.""","",2013-07-16 15:38:56 UTC,2013-07-16 15:38:56 UTC,"","","And I cannot but here take Notice, that if Instinct shall be supposed to be the Spring of Benevolence, one must necessarily conceive that the Author of Nature would have certainly laid it in the Human Mind, with so commanding a Turn towards himself, that if it exerted it self in any Case, it should Infallibly be in This.
(p. 299)",,Google Books
7622,"",22324,"""Besides the five Senses, the Naturalists generally speak of a Sensorium, or common Sense, which they reckon the ground of all Sensation, or a Medium, as it were, for modifying the Impressions and conveying them to the Mind.""",Impressions,2013-08-18 04:25:48 UTC,2013-08-18 04:25:48 UTC,"","","AEMILIUS
Besides the five Senses, the Naturalists generally speak of a Sensorium, or common Sense, which they reckon the ground of all Sensation, or a Medium, as it were, for modifying the Impressions and conveying them to the Mind. The Eye, say they, knows not that it sees, nor the Ear that it hears, till this common Sense interposes its Verdict.
This makes no addition to the number of our Senses, whether it be granted or denied; it only serves, as a new Instrument, to account in some dark manner for their Operations. And perhaps it is owing to this Medium or Canal, among other things, that having two Eyes and two Ears we do not see nor hear double.
(p. 31)",,ECCO-TCP
7622,"",22325,"""And perhaps it is owing to this Medium or Canal, among other things, that having two Eyes and two Ears we do not see nor hear double.""","",2013-08-18 04:26:52 UTC,2013-08-18 04:26:52 UTC,"","","AEMILIUS
Besides the five Senses, the Naturalists generally speak of a Sensorium, or common Sense, which they reckon the ground of all Sensation, or a Medium, as it were, for modifying the Impressions and conveying them to the Mind. The Eye, say they, knows not that it sees, nor the Ear that it hears, till this common Sense interposes its Verdict.
This makes no addition to the number of our Senses, whether it be granted or denied; it only serves, as a new Instrument, to account in some dark manner for their Operations. And perhaps it is owing to this Medium or Canal, among other things, that having two Eyes and two Ears we do not see nor hear double.
(p. 31)",,ECCO-TCP
4480,"",24073,"""May not the sentient Principle have its Seat in some Place in the Brain, where the Nerves terminate, like the Musician shut up in his Organ-Room? May not the infinite Windings, Convolutions, and Complications of the Beginning of the Nerves which constitute the Brain, serve to determin their particular Tone, Tension, and consequently the Intestin Vibrations of their Parts? ""","Empire, Inhabitants, and Rooms",2014-06-20 19:49:55 UTC,2014-06-20 19:49:55 UTC,"","","VIII. To conclude this dark Subject of animal Spirits, if they must be suppos'd, we may affirm they cannot be of the Nature of any Fluid we have a Notion of, from what we see or know. Indeed, the large Size, the wonderful Texture, and the great Care and security Nature has employ'd about the Brain, makes it probable it has been design'd for the noblest Uses, viz. to be the Temple or Sensorium of the sentient and intelligent Principle. And its Resemblances, in many Circumstances, to the other Glands, which certainly separate Liquors, makes it not impossible that it may have Uses analogous to those. But how to assign them, explain, or accord them with what has been suggested above, I know-not. May not the sentient Principle have its Seat in some Place in the Brain, where the Nerves terminate, like the Musician shut up in his Organ-Room? May not the infinite Windings, Convolutions, and Complications of the Beginning of the Nerves which constitute the Brain, serve to determin their particular Tone, Tension, and consequently the Intestin Vibrations of their Parts? May they not have interwoven Blood Vessels and Glands to separate a milky Liquor, to soften, moisten, and continue their Elasticity, and innate Mechanick Powers through the Whole nervous Systems? And also to keep them in a proper Condition to play off the Vibrations, Tremors, and Undulations made on them by Bodies, or their Effluvia? May not these Vibrations be propagated through their Lengths by a subtile, spirituous, and infinitely elastick Fluid, which is the Medium of the intelligent Principle? As Sound is convey'd thro' Air to the Tympanum, and by it to this Medium or AEther, and from the Medium to the Intelligent Principle, and as Sight is perform'd through or by Light. And is not the Analogy of Nature and Things thus, in some measure, preserv'd? I own it is much easier to confute than establish, and I should not be very Sanguin about the Non-existence of animal Spirits, but that I have observ'd the dwelling so much upon them, has led Physicians too much to neglect the mending Juices, the opening Obstructions, and the strengthening the Solids, wherein only the proper and solid Cure of nervous Distempers consists; and apply to Volatiles, Foetids, and Stimulants: which, at best, are but a Reprieve, and is not unlike blowing up the Fire, but at the same Time forcing it to spend faster, and go out sooner; for Volatiles, Aromaticks, and Cordials, are much of one and the fame Nature, and all but Whips, Spurs, and pointed Instruments to drive on the resty and unwilling Jade.
(pp. 88-9)",,Reading at the British Library