work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3275,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 247",2005-03-21 00:00:00 UTC,Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows
(p. 139),,8536,•I've include twice: Labourer and Windows.,"""Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows""",Inhabitants,2009-09-14 19:33:37 UTC,""
3866,"",Reading Nidditch's edition of Locke's Essay,2003-09-04 00:00:00 UTC,"Reader,
I here put into thy Hands, what has been the diversion of some of my idle and heavy Hours: If it has the good luck to prove so of any of thine, and thou hast half so much Pleasure in reading, as I had in writing it, thou wilt as little think thy Money, as I do my Pains, ill bestowed. Mistake not this, for Commendation of my Work; nor conclude, because I was pleased with the doing of it, that therefore I am fondly taken with it now it is done. He that hawks at larks and Sparrows, has no less Sport, though a much less considerable Quarry, than he that flies at nobler Game: And he is little acquainted with the Subject of this Treatise, the UNDERSTANDING, who does not know that as it is the most elevated Faculty of the Soul, so it is employed with a greater, and more constant Delight than any of the other. Its searches after Truth, are a sort of Hawking and Hunting, wherein the very pursuit makes a great part of the Pleasure. Every step the Mind takes in its Progress towards Knowledge, makes some Discovery, which is not only new, but the best too, for the time at least.
(Epistle to the Reader, p. 6)",,9920,"•Note the Lockean qualification: ""a sort of."" Is this a personification? (A kind of ""as it were."")","The Understanding's ""searches after Truth, are a sort of Hawking and Hunting, wherein the very pursuit makes a great part of the Pleasure""",Beasts,2009-09-14 19:34:34 UTC,The Epistle to the Reader (Opening Epistle)
3866,Mind's Eye,"Reading; found again, Joanna Picciotto, Labors of Innocence in Early Modern England (Cambridge: Harvard UP, 2010), 262.",2003-09-04 00:00:00 UTC,"For the Understanding, like the Eye, judging of Objects, only by its own Sight, cannot but be pleased with what it discovers, having less regret for what has scaped it, because it is unknown. Thus he who has raised himself above the Alms-Basket, and not content to live lazily on scraps of begg'd Opinions, sets his own Thoughts on work, to find and follow Truth, will (whatever he lights on) not miss the Hunter's Satisfaction; every moment of his Pursuit, will reward his Pains with some Delight; and he will have Reason to think his time not ill spent, even when he cannot much boast of any great Acquisition.
(Epistle to the Reader, p. 6)",,9921,"","""For the Understanding, like the Eye, judging of Objects, only by its own Sight, cannot but be pleased with what it discovers, having less regret for what has scaped it, because it is unknown.""",Eye,2014-07-28 14:41:10 UTC,The Epistle to the Reader
3866,Taste,Reading,2003-09-04 00:00:00 UTC,"There are few, I believe, who have not observed in themselves or others, That what in one way of proposing was very obscure, another way of expressing it, has made very clear and intelligible: Though afterward the Mind found little difference in the Phrases, and wondered why one failed to be understood more than the other. But everything does not hit alike upon every Man's Imagination. We have our Understandings no less different than our Palates; and he that thinks the same Truth shall be equally relished by every one in the same dress, may as well hope to feast every one with the same sort of Cookery: The Meat may be the same, and the Nourishment good, yet every one not be able to receive it with that Seasoning; and it must be dressed another way, if you will have it go down with some, even of strong Constitutions.
(Epistle to the Reader, p. 8)",,9922,•The truth is meat digested by the mind. It nourishes!,"""We have our Understandings no less different than our Palates; and he that thinks the same Truth shall be equally relished by every one in the same dress, may as well hope to feast every one with the same sort of Cookery: The Meat may be the same, and the Nourishment good, yet every one not be able to receive it with that Seasoning; and it must be dressed another way, if you will have it go down with some, even of strong Constitutions""","",2009-09-14 19:34:34 UTC,The Epistle to the Reader
3866,Mind's Eye,"Reading; see also William Walker's discussion of this passage in Locke, Literary Criticism, and Philosophy (Cambridge: CUP, 1994), 73ff.",2003-09-04 00:00:00 UTC,"Since it is the Understanding that sets Man above the rest of sensible Beings, and gives him all the Advantage and Dominion, which he has over them; it is certainly a Subject, even for its Nobleness, worth our labour to enquire into. The Understanding, like the Eye, whilst it makes us see, and perceive all other Things, takes no notice of itself: And it requires Art and Pains to set it at a distance and make it its own Object. But whatever be the Difficulties, that lie in the way of this Enquiry; whatever it be, that keeps us so much upon our own Minds; all the Acquaintance we can make with our own Understandings, will not only be very pleasant; but bring us great Advantage, in directing our Thoughts in the search of other Things.
(I.i.1)",,9923,"•Don't these references to the ""eye"" really belong in the Body category? REVISIT.
•Gassendi makes this point to Descartes in his Objections.","""The Understanding, like the Eye, whilst it makes us see, and perceive all other Things, takes no notice of itself: And it requires Art and Pains to set it at a distance and make it its own Object.""",Eye,2013-08-19 16:56:16 UTC,I.i.1
3939,"",Past Masters ,2004-12-06 00:00:00 UTC,"But though this be a State of Liberty, yet it is not a state of Licence, though Man in that State have an uncontrolable Liberty, to dispose of his Person or Possessions, yet he has not Liberty to destroy himself, or so much as any Creature in his Possession, but where some nobler use, than its bare preservation calls for it. The State of Nature has a Law of Nature to govern it, which obliges every one, and reason, which is that Law, teaches all Mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his Life, Health, Liberty, or Possessions; For Men being all the Workmanship of one Omnipotent and infinitely wise Maker; all the Servants of one Sovereign Master, sent into the World by his order and about his business. They are his Property, whose Workmanship they are made to last during his, not another's Pleasure. And being Furnished with like Faculties, sharing all in one Community of Nature, there cannot be supposed any such Subordination among us, that may authorize us to destroy another, as if we were made for one another's uses, as the inferior ranks of Creatures are for ours. Every one, as he is bound to preserve himself, and not to quit his Station wilfully, so by the like reason, when his own Preservation comes not in competition, ought he, as much as he can, to preserve the rest of Mankind, and may not, unless it be to do Kustice to an offender, take away or impair the life, or what tends to the Preservation of life, the Liberty, Health, Limb or Goods of another.
(p. 270)",2011-09-13,10215,REVISED AER to match the EEBO-TCP,"""The state of nature has a law of nature to govern it, which obliges every one: And reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions.""",Court,2014-04-16 22:58:39 UTC,II.ii.6
3939,"",Searching in Past Masters; text from ECCO-TCP.,2004-12-06 00:00:00 UTC,"11. From these two distinct Rights, the one of Punishing the Crime for restraint, and preventing the like Offence, which right of punishing is in every body; the other of taking reparation, which belongs only to the injured party, comes it to pass that the Magistrate, who by being Magistrate, hath the common right of punishing put into his hands, can often where the public good demands not the Execution of the Law, remit the punishment of Criminal Offences by his own Authority, but yet cannot remit the satisfaction due to any Private Man, for the damage he has received. That, he who has suffered the damage has a Right to demand in his own name, and he alone can remit; The damnified Person has this Power of appropriating to himself, the Goods or Service of the Offender, by Right of self Preservation, as every Man has a Power to punish the Crime, to prevent its being committed again, by the Right he has of Preserving all Mankind, and doing all reasonable things, he can in order to that end: And thus it is, that every Man in the State of Nature, has a Power to kill a muderer, both to deter others from doing the like injury, which no reparation can compensate, by the Example of the punishment that attends it from every body, and also to secure Men from the attempts of a Criminal, who having renounced reason, the common Rule and Measure God hath given to Mankind, hath by the unjust violence and slaughter, he hath committed upon one, declared War against all Mankind, and therefore may be destroyed as a Lion or a Tiger, one of those wild Savage Beasts, with whom Men can have no Society nor Security: And upon this is grounded that great Law of Nature, who so sheddeth Mans Blood, by Man shall his Blood be shed. And Cain was so fully convinced, that every one had a Right to destroy such a Criminal, that after the Murther of his Brother, he cries out, every one that findeth me, shall slay me, so plain was it writ in the Hearts of all Mankind.
(II.ii.11, pp. 227-9)",,10216,"","""And Cain was so fully convinced, that every one had a Right to destroy such a Criminal, that after the Murther of his Brother, he cries out, 'every one that findeth me, shall slay me', so plain was it writ in the Hearts of all Mankind.""",Court,2014-10-05 20:38:10 UTC,II.ii.11
3939,"",Past Masters ,2004-12-06 00:00:00 UTC,"To avoid this state of war (wherein there is no appeal but to heaven, and wherein every the least difference is apt to end, where there is no authority to decide between the contenders) is one great reason of men's putting themselves into society, and quitting the state of nature. For where there is an authority, a power on earth, from which relief can be had by appeal, there the continuance of the state of war is excluded, and the controversy is decided by that power. Had there been any such court, any superior jurisdiction on earth, to determine the right between Jephthah and the Ammonites, they had never come to a state of war: But we see he was forced to appeal to heaven. ""The Lord the Judge,"" says he, ""be judge this day, between the children of Israel and the children of Ammon,"" Judg. xi. 27, and then prosecuting, and relying on his appeal, he leads out his army to battle: and therefore in such controversies, where the question is put, who shall be judge? it cannot be meant, who shall decide the controversy; every one knows what Jephthah here tells us, that ""the Lord the Judge"" shall judge. Where there is no judge on earth, the appeal lies to God in heaven. That question then cannot mean, who shall judge? whether another hath put himself in a state of war with me, and whether I may, as Jephthah did, appeal to heaven in it? of that I myself can only be judge in my own conscience, as I will answer it, at the great day, to the supreme judge of all men.",,10217,"","Of certain questions ""I myself can only be judge in my own conscience, as I will answer it""",Court,2009-09-14 19:34:48 UTC,II.iii.21
3939,"",Past Masters ,2004-12-06 00:00:00 UTC,"Children, I confess, are not born in this state of equality, though they are born to it. Their parents have a sort of rule and jurisdiction over them, when they come into the world, and for some time after, but it is but a temporary one. The bonds of this subjection are like the swaddling clothes they are wrapt up in, and supported by, in the weakness of their infancy: Age and reason, as they grow up, loosen them, till at length they drop quite off, and leave a man at his own free disposal.
(p. 304)",2008-12-03,10218,"•Cross-reference: like Kant's ""go-cart"" in the essay on Enlightenment and self-imposed minority.","Children's ""bonds of subjection"" are like the ""swaddling clothes they are wrapt up in, and supported by, in the weakness of their infancy""and will only be loosened by age and reason","",2009-09-14 19:34:48 UTC,II.vi.55
3939,"","Searching ""mind"" and ""empire"" in Past Masters ",2004-12-06 00:00:00 UTC,"Thus we are born free, as we are born rational; not that we have actually the exercise of either: age, that brings one, brings with it the other too. And thus we see how natural freedom and subjection to parents may consist together, and are both founded on the same principle. A child is free by his father's title, by his father's understanding, which is to govern him till he hath it of his own. The freedom of a man at years of discretion, and the subjection of a child to his parents, whilst yet short of that age, are so consistent, and so distinguishable, that the most blinded contenders for monarchy, by right of fatherhood, cannot miss this difference; the most obstinate cannot but allow their consistency. For were their doctrine all true, were the right heir of Adam now known, and by that title settled a monarch in his throne, invested with all the absolute unlimited power, Sir Robert Filmer talks of; if he should die as soon as his heir were born, must not the child, notwithstanding he were never so free, never so much sovereign, be in subjection to his mother and nurse, to tutors and governors, till age and education brought him reason and ability to govern himself and others? The necessities of his life, the health of his body, and the information of his mind, would require him to be directed by the will of others, and not his own; and yet will any one think, that this restraint and subjection were inconsistent with, or spoiled him of, that liberty or sovereignty he had a right to, or gave away his empire to those who had the government of his nonage? This government over him only prepared him the better and sooner for it. If any body should ask me when my son is of age to be free? I shall answer, just when his monarch is of age to govern. ""But at what time,"" says the judicious Hooker, Eccl. Pol. Lib. I. Sect. 6 ""a man may be said to have attained so far forth the use of reason, as sufficeth to make him capable of those laws whereby he is then bound to guide his actions: this is a great deal more easy for sense to discern, than for any one by skill and learning to determine.""
(p. 309)
",,10221,•INTEREST. Cross-reference: Kant on nonage and Enlightenment.,"""[Y]et will any one think, that this restraint and subjection were inconsistent with, or spoiled him of, that liberty or sovereignty he had a right to, or gave away his empire to those who had the government of his nonage""","",2009-09-14 19:34:48 UTC,II.vi.62