text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"4. Each monad, together with a particular body, makes up a living substance. Thus, there is not only life everywhere, joined to limbs or organs, but there are also infinite degrees of life in monads, some dominating more or less over others. But when a monad has organs that are adjusted in such a way that, through them, there is contrast and distinction among the impressions they receive, and consequently contrast and distinction in the perceptions that represent them [in the monads] (as, for example, when the rays of light are concentrated and act with greater force because of the shape of the eye's humors), then this may amount to sensation, that is, to a perception accompanied by memory--a perception of which there remains an echo long anough to make itself heard on occasion. Such a living thing is called an animal, as its monad is called a soul. And when this soul is raised to the level of reason, it is something more sublime, and it is counted among the minds, as I will soon explain.
(p. 208)",2009-09-14 19:48:59 UTC,"""But when a monad has organs that are adjusted in such a way that, through them, there is contrast and distinction among the impressions they receive, and consequently contrast and distinction in the perceptions that represent them [in the monads] (as, for example, when the rays of light are concentrated and act with greater force because of the shape of the eye's humors), then this may amount to sensation, that is, to a perception accompanied by memory--a perception of which there remains an echo long anough to make itself heard on occasion.""",2007-06-27 00:00:00 UTC,"","",2007-06-27,"","• I've included thrice: Eye, Ray, Echo",Reading,17086,6440
"Now if Sense it self be not Knowledge, much less can any Secondary or Derivative Result from Sense be Knowledge; for this would be a more Obscure, Shadowy and Evanid Thing than Sense it self is. As when the Image of a Man's Face, received in a Mirror or Looking-glass, is reflected from thence into a Second Mirror, and so forward into a Third; still the further it goes, the more Obscure, Confused and imperfect it grows, till at last it becomes altogether imperceptible. Or as in the Circlings and Undulations of Water, caused by the falling of a Stone into it, that are successively propagated from one to another; the further and wider they go, the Waves are still the less, slower and weaker, till at length they become quite undiscernable. Or as a Secondary Echo, that is, the Echo of an Echo, falls as much short of the Primary Echo in Proportion, as that doth of the Original Voice. Or, Lastly, If we could suppose a Shadow to cast a Shadow, this Secondary Shadow, or Projection of a Shadow, would fall as much short of the Primary Shadow, as that did of the Substance it self. So if the Knowledge of Corporeal Things were but a Secondary and Derivative Result from Sense, (though it cannot be conceived that the Passion of Sense should ray upon the Intellect, so as to beget a Secondary Passion there, any more than one Shadow should cast another) then Knowledge would be much a Weaker Perception of them than Sense it self is, and nothing but as it were the Secondary Reflection of an Image, or the Remote Cyclings and Undulations of the fluid Water, or the meer Echo of the Echo of an Original Voice: Or, Lastly, nothing but the Shadow of the Shadow of a Substance. Whereas it is a far more real, substantial and satisfactory, more penetrative and comprehensive Perception than Sense is, reaching to the Very Inward Essence of the Things perceived. And therefore it must of Necessity proceed from the Active Power of the Mind it self, exerting its own Intelligible Ideas upon that which is Passively perceived, and so comprehending it by something of its own that is Native and Domestick to it. So that besides the Sensations or Phantasms, the Sensible Ideas of Corporeal Things passively impressed upon us from without, there must be also Conceptions, or Intelligible Ideas of them Actively Exerted from the Mind it self; or otherwise they could never be Understood.
(IV.iii.2, pp. 190-2)",2012-01-22 19:20:23 UTC,"""So if the Knowledge of Corporeal Things were but a Secondary and Derivative Result from Sense, (though it cannot be conceived that the Passion of Sense should ray upon the Intellect, so as to beget a Secondary Passion there, any more than one Shadow should cast another) then Knowledge would be much a Weaker Perception of them than Sense it self is, and nothing but as it were the Secondary Reflection of an Image, or the Remote Cyclings and Undulations of the fluid Water, or the meer Echo of the Echo of an Original Voice: Or, Lastly, nothing but the Shadow of the Shadow of a Substance.""",2012-01-22 19:20:23 UTC,"Book IV, Chapter iii","",,Optics,Metaphors worked out in greater detail above. I've only included once.,Searching in Google Books,19505,4475
"And I have in like manner in this antecedent Discourse, endeavoured to shew that Wisdom, Knowledge, Mind and Intellect, are no thin Shadows or Images of corporeal and sensible Things, nor do result secondarily out of Matter and Body, and from the Activity and Impressions thereof; but have an independent and self-subsistent Being, which in order of Nature, is before Body; all particular created Minds being but derivative Participations of one Infinite Eternal Mind, which is antecedent to all corporeal Things.
(IV.vi.7, p. 292)
",2012-01-22 21:15:46 UTC,"""And I have in like manner in this antecedent Discourse, endeavoured to shew that Wisdom, Knowledge, Mind and Intellect, are no thin Shadows or Images of corporeal and sensible Things, nor do result secondarily out of Matter and Body, and from the Activity and Impressions thereof; but have an independent and self-subsistent Being, which in order of Nature, is before Body; all particular created Minds being but derivative Participations of one Infinite Eternal Mind, which is antecedent to all corporeal Things.""",2012-01-22 21:15:46 UTC,"Book IV, Chapter vi","",,"","",Searching in Google Books,19516,4475
"[...] 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
"The true Use of Titles, is, That they may serve, as shining Lights, to lay open and illustrate, the spacious Chambers of a Mind well-furnished. But, to a close, and sordid, Soul, they are like Torches, which we carry down, to illuminate a sickly Dungeon: Where they expose, but the more disgracefully, the narrow Cells, bare Walls; and Dirtiness.
(p. 322)",2013-08-17 19:09:15 UTC,"""The true Use of Titles, is, That they may serve, as shining Lights, to lay open and illustrate, the spacious Chambers of a Mind well-furnished.""",2013-08-17 19:09:15 UTC,"","",,Rooms,"",ECCO-TCP,22278,7607