text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"There are stamp'd and printed upon the being of man, some clear, and undelible principles, some first and Alphabetical Notions; by putting together of which it can spell out the Law of Nature.
(p. 47)",2009-09-14 19:34:07 UTC,"""There are stamp'd and printed upon the being of man, some clear, and undelible principles, some first and Alphabetical Notions; by putting together of which it can spell out the Law of Nature""",2005-03-28 00:00:00 UTC,"","",,"",•I've included twice: Stamp and Printing,Reading Yolton's Locke Dictionary (101),9306,3592
"An Attempt towards finding out the true Notion or Definition of God, and a cleare Convixtion that there is an indelible Idea of a Being absolutely perfect in the Mind of Man",2011-12-23 16:58:09 UTC,"""[T]here is an indelible Idea of a Being absolutely perfect in the Mind of Man.""",2005-03-22 00:00:00 UTC,"Book I, Part iii","",,Writing,"","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",9308,3593
"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ",2011-12-23 16:57:19 UTC,"The idea of an absolutely perfect being ""is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever""",2005-03-22 00:00:00 UTC,"Book I, Part iii","",,"","•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",9309,3593
"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ.",2011-12-23 16:56:37 UTC,"The mind of man is not ""a Table book in which nothing is writ.""",2005-03-22 00:00:00 UTC,"Book I, Part iii",Blank Slate,,"","•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979):191-205. p. 192. ",9310,3593
[Denies] Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack
(p. 13),2009-12-12 17:30:21 UTC,"There are not ""Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack.""",2005-03-28 00:00:00 UTC,"","",,"","•Yolton notes, ""More wished to dissociate himself from this literal language while still defending innateness"" (101).
•I've included 5 times: Torch, Stars, Red Letters, Characters, Almanac
• REVISIT and fill out citation",Reading Yolton's Locke Dictionary (101),9311,3593
"But whatsoever you fancy concerning the Sleep of Angels, or of the Soul, I am satisfy'd that it is no sufficient Argument to prove that we have no Thoughts in our Sleep, because we do not always remember them; for the same happens to us often when we are awake. If we shou'd observe Pythagoras his Rule, to call our selves to an account every Evening, for the Actions and Thoughts of that Day, I believe we shou'd find many vacant spaces within the compass of a Day, which we cou'd not fill up with Thoughts, nor call to mind what we did or mus'd upon every Minute or Hour. Many fleeting Thoughts pass through the Soul without Observation, and leave no Trace or Idea behind them; and accordingly we forget sometimes in a trice what we had done just before. I'm sure in on Instance this often happens to me, I often go to wind up my Watch again, when I had wound it up not ten Minutes before. And the same thing may be observ'd in many other Instances. Nay, even in Matters of immediate sensation, we sometimes do not perceive that which plainly is expos'd to our Senses; we overlook a thing that lies before our Eyes, and we seek for that which we hold in our Hands. What does not strike us with some Briskness, we little mind when present, and less remember when past and absent. If while we are awake these things happen to us, methinks it cannot be expected, that we shou'd attend and remember all our sleepy Thoughts, when the Impressions are more dull and faint: The Thoughts wandering, fortuitous, and commonly inconnected one with another. When the Impressions happen to be stronf, so as to excite Pain, or Pleasure, or any Passion, we remember them, and many times they awake us. But if they are weak, as generally they are in Sleep, we think no more of the. But yet it often happens that next Day, or some Days after, some Accident or Discourse brings to our Mind such a Dream; which without that Occasion, wou'd have quite slipt our Memory, and wou'd never have been recall'd or thought of again. This shews that we may dream of many things that we do not remember, without some particular Occasion. The Brain in Sleep is moist, something like that of Infants or Children: And you wou'd put a Child to a hard Task, to tell you at Night, all that had pass'd that Day in his PLay or his Talk, and much more in his Thoughts. So I shou'd think you a hard Task-Master, if you shou'd put us to count to you all the childish Thoughts we had in the silent Night, and in a sound Sleep.
(pp. 10-11)",2009-09-14 19:34:47 UTC,"""If we shou'd observe Pythagoras his Rule, to call our selves to an account every Evening, for the Actions and Thoughts of that Day, I believe we shou'd find many vacant spaces within the compass of a Day, which we cou'd not fill up with Thoughts.""",2005-03-15 00:00:00 UTC,"",Blank Slate; Lockean Philosophy,,"",•INTEREST. There is here the suggestion of the blank page of a journal.,Reading Burnet's three Remarks,10191,3931
"So that Reason is the Pen by which Nature writes this Law of her own composing; This Law 'tis publisht by Authority from heaven, and Reason is the Printer: This eye of the soul 'tis to spy out all dangers and all advantages, all conveniences and disconveniences in reference to such a being, and to warne the soul in the name of its Creator, to fly from such irregularities as have an intrinsecal and implacable malice in them, and are prejudicial and destructive to its Nature, but to comply with, and embrace all such acts and objects as have a native comelinesse and amiablenesse, and are for the heightning and ennobling of its being.
(pp. 69-70)",2013-06-06 21:39:54 UTC,"""So that Reason is the Pen by which Nature writes this Law of her own composing; This Law 'tis publisht by Authority from heaven, and Reason is the Printer: This eye of the soul 'tis to spy out all dangers and all advantages, all conveniences and disconveniences in reference to such a being, and to warne the soul in the name of its Creator, to fly from such irregularities as have an intrinsecal and implacable malice in them, and are prejudicial and destructive to its Nature.""",2013-06-06 21:38:06 UTC,Chap. IX. The Light of Reason,"",,Writing,"",Reading,20461,3591
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-06 21:51:54 UTC,"""He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [...], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morning light.""",2013-06-06 21:51:54 UTC,"Chap. XI. The light of Reason is a derivative light.
","",,"","",Reading,20464,3591
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:19:51 UTC,"""As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal.""",2013-06-10 14:19:51 UTC,"Chap. XI. The light of Reason is a derivative light.
","",,Impressions and Writing,"",Reading,20466,3591
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:31:15 UTC,"""They must have some time to spell the [GREEK] that was of Reasons writing.""",2013-06-10 14:31:03 UTC,Chap. XI. The light of Reason is a derivative light.,"",,Writing,"",Reading,20469,3591