updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2012-01-31 18:59:09 UTC,19565,"A Philosopher is, no doubt, entitled to examine even those distinctions that are to be found in the structure of all languages; and, if he is able to shew that there is no foundation for them in the nature of the things distinguished; if he can point out some prejudice common to mankind which has led them to distinguish things that are not really different; in that case, such a distinction may be imputed to a vulgar error, which ought to be corrected in philosophy. But when, in his first setting out, he takes it for granted, without proof, that distinctions found in the structure of all languages, have no foundation in nature; this surely is too fastidious a way of treating the common sense of mankind. When we come to be instructed by Philosophers, we must bring the old light of common sense along with us, and by it judge of the new light which the Philosopher communicates to us. But when we are required to put out the old light altogether, that we may follow the new, we have reason to be on our guard. There may be distinctions that have a real foundation, and which may be necessary in philosophy, which are not made in common language, because not necessary in the common business of life. But I believe no instance will be found of a distinction made in all languages, which has not a just foundation in nature.
(I.i.9, 20-1)","","""When we come to be instructed by Philosophers, we must bring the old light of common sense along with us, and by it judge of the new light which the Philosopher communicates to us.""",5642,,Reading in Google Books ,2012-01-31 18:59:09 UTC,"","Book I, Chapter i",Optics
2013-07-25 15:59:59 UTC,22072,"It would not be to the present purpose, even if I had the means and materials, which I have not, to enter into the private life of Mr. Gainsborough. The history of his gradual advancement, and the means by which he acquired such excellence in his art, would come nearer to our purpose and wishes, if it were by any means attainable; but the flow progress of advancement is in general, imperceptible to the man himself who makes it; it is the consequence of an accumulation of various ideas, which his mind has received, he does not, perhaps, know how or when. Sometimes indeed it happens, that he may be able to mark the time, when from the sight of a picture, a passage in an author, or a hint in conversation, he has received, as it were, some new and guiding light, something like inspiration, by which his mind has been expanded, and is morally sure that his whole life and conduct has been affected by that accidental circumstance. Such interesting accounts we may however sometimes obtain from a man, who has acquired an uncommon habit of self-examination, and has attended to the progress of his own improvement.
(pp. 5-6)","","""Sometimes indeed it happens, that he may be able to mark the time, when from the sight of a picture, a passage in an author, or a hint in conversation, he has received, as it were, some new and guiding light, something like inspiration, by which his mind has been expanded, and is morally sure that his whole life and conduct has been affected by that accidental circumstance.""",7574,,Reading,2013-07-25 15:59:59 UTC,"","",""
2013-11-18 19:26:59 UTC,23261,"THIS talent or aptitude for excelling in some one particular, is, I have said, what we receive from nature. By art and study, no doubt, it may be greatly improved; but by them alone it cannot be acquired. As Genius is a higher faculty than Taste, it is ever, according to the usual frugality of nature, more limited in the sphere of its operations. It is not uncommon to meet with persons who have an excellent Taste in several of the polite arts, such as music, poetry, painting, and eloquence, altogether: But, to find one who is an excellent performer in all these arts, is much more rare; or rather, indeed, such an one is not to be looked for. A sort of Universal Genius, or one who is equally and indifferently turned towards several different professions and arts, is not likely to excel in any. Although there may be some few exceptions, yet in general it holds, that when the bent of the mind is wholly directed towards some one object, exclusive, in a manner, of others, there is the fairest prospect of eminence in that, whatever it be. The rays must converge to a point, in order to glow intensely. This remark I here chuse to make, on account of its great importance to young people; in leading them to examine with care, and to pursue with ardour, the current and pointing of nature towards those exertions of Genius in which they are most likely to excel.
(Vol. I, Lecture III, pp. 49-50; pp. 23-4 in SIUP ed.)","","""Although there may be some few exceptions, yet in general it holds, that when the bent of the mind is wholly directed towards some one object, exclusive, in a manner, of others, there is the fairest prospect of eminence in that, whatever it be. The rays must converge to a point, in order to glow intensely.""",5583,,ECCO-TCP,2013-11-18 19:26:59 UTC,"","",""
2014-06-19 16:45:34 UTC,24001,"Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would, too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? when our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves than by whatever concerns other men; what is it which prompts the generous upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impluses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct. It is he who, whenever we are about to act so as to affect the happiness of others, calls to us, with a voice capable of astonishing the most presumptuous of our passions, that we are but one of the multitude, in no respect better than any other in it; and that when we prefer ourselves so shamefully and so blindly to others, we become the proper objects of resentment, abhorrence, and execration. It is from him only that we learn the real littleness of ourselves, and of whatever relates to ourselves, and the natural misrepresentations of self-love can be corrected only by the eye of this impartial spectator. It is he who shews us the propriety of generosity and the deformity of injustice; the propriety of resigning the greatest interests of our own for the yet greater interests of others; and the deformity of doing the smallest injury to another in order to obtain the greatest benefit to ourselves. It is not the love of our neighbour, it is not the love of mankind, which upon many occasions prompts us to the practice of those divine virtues. It is a stronger love, a more powerful affection, which generally takes place upon such occasions; the love of what is honourable and noble, of the grandeur, and dignity, and superiority of our own characters.
(text from OLL; cf. Liberty Fund edition, pp. 136-7; cf. pp. 211-4 in 2nd ed.)","","""It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impluses of self-love.""",7933,,Reading,2014-06-19 16:45:34 UTC,"","",""
2014-06-19 19:32:25 UTC,24029,"This universal benevolence, how noble and generous soever, can be the source of no solid happiness to any man who is not thoroughly convinced that all the inhabitants of the universe, the meanest as well as the greatest, are under the immediate care and protection of that great, benevolent, and all-wise Being, who directs all the movements of nature; and who is determined, by his own unalterable perfections, to maintain in it, at all times, the greatest possible quantity of happiness. To this universal benevolence, on the contrary, the very suspicion of a fatherless world, must be the most melancholy of all reflections; from the thought that all the unknown regions of infinite and incomprehensible space may be filled with nothing but endless misery and wretchedness. All the splendour of the highest prosperity can never enlighten the gloom with which so dreadful an idea must necessarily over-shadow the imagination; nor, in a wise and virtuous man, can all the sorrow of the most afflicting adversity ever dry up the joy which necessarily springs from the habitual and thorough conviction of the truth of the contrary system.
(text from http://www.econlib.org, VI.ii.45; cf. p. 235 in Liberty Fund ed.)","","""All the splendour of the highest prosperity can never enlighten the gloom with which so dreadful an idea must necessarily over-shadow the imagination; nor, in a wise and virtuous man, can all the sorrow of the most afflicting adversity ever dry up the joy which necessarily springs from the habitual and thorough conviction of the truth of the contrary system.""",7934,,Reading,2014-06-19 19:32:25 UTC,"","",""