work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4475,"",Searching in Google Books,2012-01-22 18:41:01 UTC,"10. But as for those other Objects of Cogitation, which we affirmed before to be in themselves neither the Objects of Sense, nor the Objects of Fancy, but only things understood, and therefore can have no Natural and Genuine Phantasms properly belonging to them; yet it is true, notwithstanding that the Phantastick Power of the Soul, which would never willingly be altogether idle or quite excluded, will busily intend it self here also. And therefore many times, when the Intellect or Mind above is Exercised in Abstracted Intellections and Contemplations, the Fancy will at the same time busily employ it self below, in making some kind of Apish Imitations, counterfeit Iconisms, Symbolical Adumbrations and Resemblances of those Intellectual Cogitations of Sensible and Corporeal things. And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.
(IV.i.10, pp. 144-5)",,19491,INTEREST. USE IN ENTRY. META-METAPHORICAL.,"""And hence it comes to pass, that in Speech, Metaphors and Allegories do so exceedingly please, because they highly gratify this Phantastical Power of Passive and Corporeal Cogitation in the Soul, and seem thereby also something to raise and refresh the Mind it self, otherwise lazy and ready to faint and be tired by over-long abstracted Cogitations, by taking its old Companion the Body to go along with it, as it were to rest upon, and by affording to it certain crasse, palpable, and Corporeal Images, to incorporate those abstracted Cogitations in, that it may be able thereby to see those still more silent and subtle Notions of its own, sensibly reflected to it self from the Corporeal Glass of the Fancy.""",Optics,2012-01-22 18:41:01 UTC,"Book IV, Chapter i"
7470,"",Reading,2013-06-17 20:05:40 UTC,"The Pineal Gland, which many of our Modern Philosophers suppose to be the Seat of the Soul, smelt very strong of Essence and Orange-flower Water, and was encompassed with a kind of Horny Substance, cut into a thousand little Faces or Mirrours, which were imperceptible to the naked Eye, insomuch that the Soul, if there had been any here, must have been always taken up in contemplating her own Beauties.",,20898,"","""The Pineal Gland, which many of our Modern Philosophers suppose to be the Seat of the Soul, smelt very strong of Essence and Orange-flower Water, and was encompassed with a kind of Horny Substance, cut into a thousand little Faces or Mirrours, which were imperceptible to the naked Eye, insomuch that the Soul, if there had been any here, must have been always taken up in contemplating her own Beauties.""",Inhabitants and Mirror and Rooms and Throne,2013-06-17 20:05:40 UTC,""
4136,"",Reading,2013-07-10 14:26:08 UTC,"The Philosophical Hero of these Poems, whose Name they carry'd both in their Body and Front, and whose Genius and Manner they were made to represent, was in himself a perfect Character; yet, in some respects, so veil'd, and in a Cloud, that to the unattentive Surveyor he seem'd often to be very different from what he really was: and this chiefly by reason of a certain exquisite and refin'd Raillery which belong'd to his Manner, and by virtue of which he cou'd treat the highest Subjects, and those of the commonest Capacity both together, and render 'em explanatory of each other. So that in this Genius of writing, there appear'd both the heroick and the simple, the tragick and the comick Vein. However, it was so order'd, that notwithstanding the oddness or mysteriousness of the principal Character, the Under-parts or second Characters shew'd Human Nature more distinctly, and to the Life. We might here, therefore, as in a Looking-Glass, discover our-selves, and see our minutest Features nicely delineated, and suted to our own Apprehension and Cognizance. No one who was ever so little a while an Inspector, but must come acquainted with his own Heart. And, what was of singular note in these magical Glasses; it wou'd happen, that by constant and long Inspection, the Partys accustom'd to the Practice, wou'd acquire a peculiar speculative Habit; so as virtually to carry about with 'em a sort of Pocket-Mirrour, always ready, and in use. In this, there were Two Faces which wou'd naturally present themselves to our View: One of them, like the commanding Genius, the Leader and Chief above-mention'd; the other like that rude undisciplin'd and headstrong Creature, whom we our-selves in our natural Capacity most exactly resembled. Whatever we were employ'd in, whatever we set about; if once we had acquir'd the habit of this Mirrour; we shou'd, by virtue of the double Reflection, distinguish our-selves into two different Partys. And in this Dramatick Method, the Work of Self-Inspection wou'd proceed with admirable Success.
(pp. 194-6; pp. 87-8 in Klein)",,21601,"Dividing self into characters as in mixed, Shakespearean drama: the hero and the under-characters. ","""Whatever we were employ'd in, whatever we set about; if once we had acquir'd the habit of this Mirrour; we shou'd, by virtue of the double Reflection, distinguish our-selves into two different Partys.""",Inhabitants,2013-07-10 14:26:54 UTC,""
7686,"","Searching ""heart"" and ""speculum"" in ECCO-TCP",2013-09-22 20:45:31 UTC,"Speech was given to Man as the Image and Interpreter of the Soul: It is anime index & speculum, the Messenger of the Heart, the Gate by which all that is within issues forth, and comes into open View: And therefore the Philosopher said well to the Child, Loquere ut te videam, Speak that I may see thee, that is the Inside of thee; for as Vessels are known whether they be broken or whole by their inward Sound; so is Man from his Speech, which carries with it not only a great Influence, but a great Discovery of our Minds; and Integrity herein is the publick Faith of Mankind. With all sorts of Men we should deal ingeniously yet reservedly, saying what we think, but thinking more than we say, it being not good to say at all Times all that the Heart thinketh, tho' all that the Heart thinketh be good. Freedom of Speech is sometimes to be foreborn, least we give others Power thereby to lay hold on the Rudder of our Minds; for in all there are some Places weaker than others, and prudent Men will take heed of lying uncover'd that Way: 'Tis true there may be possibly in Discourse a Fault of Omission; but this is a right-hand Error; a Man may be sometimes sorry he said no more, but very often that he said so much: God hath given us two Ears and one Mouth, that we ought to Hear more than to Speak; we have no Ear-Lids to keep us from Hearing, and often must Hear against our Will; but our Mouth shuts naturally, and we may keep our Tongue from Speaking, unless by Intemperance we lose that Privilege of Nature.
(pp. 26-27)",,22813,"Note, somebody is plagiarizing... CROSS-REFER Henry Baker's translation of Moliere. REVISIT and sort out!","""Speech was given to Man as the Image and Interpreter of the Soul: It is anime index & speculum, the Messenger of the Heart, the Gate by which all that is within issues forth, and comes into open View.""",Mirror,2013-09-22 20:45:31 UTC,""