text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"MACBETH
Canst thou not minister to a mind diseased;
Pluck from the memory of a rooted sorrow;
Raze out the written troubles of the brain;
And with some sweet oblivious antidote
Cleanse the stuff'd bosom of that perilous stuff
Which weighs upon the heart?
DOCTOR
Therein the patient
Must minister to himself.
(V.iii)",2012-04-24 18:13:12 UTC,"""Canst thou not minister to a mind diseased; / Pluck from the memory of a rooted sorrow; / Raze out the written troubles of the brain; / And with some sweet oblivious antidote / Cleanse the stuff'd bosom of that perilous stuff / Which weighs upon the heart?""",2004-04-01 00:00:00 UTC,"Act V, scene iii","",2003-10-22,"",Had (V.iii.44),"Reading Lancelot Law Whyte's The Unconscious Before Freud (London and New York: St. Martin's Press, 1978), 85. Found again searching HDIS.
",9194,3553
"But how can these Men think the Use of Reason necessary to discover Principles that are supposed to be innate, when Reason (if we may believe them) is nothing else, but the Faculty of deducing unknown Truths from Principles or Propositions, that are already known? That certainly can never be thought innate, which we have need of Reason to discover, unless as I have said, we will have all the certain Truths, that Reason ever teaches us, to be innate. We may as well think the use of Reason necessary to make our Eyes discover visible Objects, as that there should be need of Reason, of the Exercise thereof, to make the Understanding see, what is Originally engraven in it. So that to make Reason discover those Truths thus imprinted, is to say, that the use of Reason discovers to a Man what he knew before; and if Men have these innate, impressed Truths Originally, and before the use of Reason, 'tis in effect to say that Men know, and know them not at the same time.
(I.ii.9)",2009-09-14 19:34:35 UTC,"""We may as well think the use of Reason necessary to make our Eyes discover visible Objects, as that there should be need of Reason, of the Exercise thereof, to make the Understanding see, what is Originally engraven in it""",2003-09-04 00:00:00 UTC,I.ii.9,"",2005-03-10,"",•Defenders of innate ideas often argue that it is reason that discovers innate principles. Locke attempts to point out the absurdity of this position
•INTEREST. I've included twice: Eye and Engraving.
,Skimming hard copy and with some pasting from McMaster's etext at http://socserv2.mcmaster.ca/~econ/ugcm/3ll3/locke/Essay.htm. (1690 edition of Essay.),9927,3866
"Can it be imagin'd, with any appearance of Reason, That they perceive the Impressions from things without; and be at the same time ignorant of those Characters, which Nature it self has taken care to stamp within? Can they receive and assent to adventitious Notions, and be ignorant of those, which are supposed woven into the very Principles of their Being, and imprinted there in indelible Characters, to be the Foundation, and Guide of all their acquired Knowledge, and future Reasonings? This would be, to make Nature take Pains to no Purpose; Or, at least, to write very ill; since its Characters could not be read by those Eyes, which saw other things very well: and those are very ill supposed the clearest parts of Truth, and the Foundations of all our Knowledge, which are not first known, and without which, the undoubted Knowledge of several things may be had. The Child certainly know, that the Nurse that feeds it, is neither the Cat it plays with,nor the Blackamoor it is afraid of; That the Wormseed or Mustard it refuses, is not the Apple or Sugar it cries for: this it is certainly and undoubtedly assured of: But will any one say, it is by Virtue of this Principle, That it is impossible for the same thing to be, and not to be, that it so firmly assensts to these, and other parts of its Knowledge?
(I.ii.25)",2011-05-26 03:40:57 UTC,"""This would be, to make Nature take Pains to no Purpose; Or, at least, to write very ill; since its Characters could not be read by those Eyes, which saw other things very well: and those are very ill supposed the clearest parts of Truth, and the Foundations of all our Knowledge.""",2003-09-04 00:00:00 UTC,I.ii.25,"",,Eye,"•Again, eyes are body parts? REVISIT. Writing, optics, and eyes all at play in this passage.
•Check out the Locke's ironic touch!",Reading,9929,3866
"Oh, let not then waste luxury impair
That manly soul of toil which strings your nerves,
And your own proper happiness creates!
Oh, let not the soft, penetrating plague
Creep on the freeborn mind! and working there,
With the sharp tooth of many a new-form'd want,
Endless, and idle all, eat out the heart
Of liberty; the high conception blast;
The noble sentiment, the impatient scorn
Of base subjection, and the swelling wish
For general good, erasing from the mind:
While nought save narrow selfishness succeeds,
And low design, the sneaking passions all
Let loose, and reigning in the rankled breast.
Induced at last, by scarce perceived degrees,
Sapping the very frame of government,
And life, a total dissolution comes;
Sloth, ignorance, dejection, flattery, fear.
Oppression raging o'er the waste he makes;
The human being almost quite extinct;
And the whole state in broad corruption sinks.
Oh, shun that gulf: that gaping ruin shun!
And countless ages roll it far away
From you, ye heaven-beloved! May liberty,
The light of life! the sun of humankind!
Whence heroes, bards, and patriots borrow flame,
E'en where the keen depressive north descends,
Still spread, exalt, and actuate your powers!
While slavish southern climates beam in vain.
And may a public spirit from the throne,
Where every virtue sits, go copious forth,
Live o'er the land! the finer arts inspire;
Make thoughtful Science raise his pensive head,
Blow the fresh bay, bid Industry rejoice,
And the rough sons of lowest labour smile.
As when, profuse of Spring, the loosen'd West
Lifts up the pining year, and balmy breathes
Youth, life, and love, and beauty, o'er the world.
(ll. 248-85, pp. 28-9)",2011-02-05 19:11:53 UTC,"""Oh, let not the soft, penetrating plague / Creep on the freeborn mind! and working there, / With the sharp tooth of many a new-form'd want, / Endless, and idle all, eat out the heart / Of liberty; the high conception blast; / The noble sentiment, the impatient scorn / Of base subjection, and the swelling wish / For general good, erasing from the mind: While nought save narrow selfishness succeeds, / And low design, the sneaking passions all / Let loose, and reigning in the rankled breast.""",2003-11-24 00:00:00 UTC,"","",2011-02-05,"","• Rich passage.
• I've combined entries into one entry.",Browsing in HDIS (Poetry),11694,4441
"To express this to us by Similitudes both just and beautiful; some Philosophers compare an human Soul to an empty Cabinet, of inexpressible Value for the Matter and Workmanship: and particularly, for the wonderful Contrivance of it, as having all imaginable Conveniencies within, for treasuring up Jewels and Curiousities of every kind.--But then we ourselves must collect and sort them, and we shall ill deserve such a Present from the Maker, if we either keep it empty, or fill it with Trifles; nay, if we do not, as we have opportunity, furnish and enrich it with whatsoever is of use or worth in Art or nature.----This ought indeed to be the main Business of our Lives.--Others, with equal truth and justice, have likened the Minds of Children to a rasa Tabula, or white Paper, whereon we may imprint, or write what Characters we please; which will prove so lasting, as not to be effaced without injuring or destroying the Beauty of the whole; even as Experience shews, and the Son of Sirach advises, My son gather instruction from thy youth up: so shalt thou find wisdom, till thine old age.--These first Characters therefore ought to be deeply and [end page 7] beautifully struck, and the Learning they express should be of great Price. And this, if timely Care be taken, may be done with ease because the Mind is then soft and tender: and because Truth and Right are by the nature of Things, as pleasant to the Soul, as Light and Proportion to the Eye, or as sweet as Honey to the Taste. But if such Impressions be not made, either ignorance and Folly will prevail; or Errors and Prejudices will take possession, and afterwards prevent the Knowledge of Wisdom from entring or striking on the Mind with its innate force and lustre. And when once we have lost our natural Sense and Love of Truth and Right, and when the Light within us is become Darkness, how great must that Darkness be, and how irretrievable the Misery of such a State? Wise there was the caution of our blessed Master, who is the Way, and the Truth, and the Life, Take heed, that the Light which is in thee be not Darkness.
(pp. 7-8)",2012-04-17 20:35:10 UTC,"""These first Characters therefore ought to be deeply and beautifully struck, and the Learning they express should be of great Price. And this, if timely Care be taken, may be done with ease because the Mind is then soft and tender: and because Truth and Right are by the nature of Things, as pleasant to the Soul, as Light and Proportion to the Eye, or as sweet as Honey to the Taste.""",2006-10-09 00:00:00 UTC,"","",2012-04-17,Coinage and Writing,"•I've included thrice: Characters, Eye, Taste.
•Cross-reference: compare previous. Do Bernard and Denne crib from the same script?
",Searching in ECCO,12057,4582
"Form'd by themselves, when nimble watches ru[n]
Their circling limits with the radiant sun,
Or, when the ships, that plough the liquid main,
Contrive the structure, and their weight sustain,
Invent the sails - that wind the ambient air,
Guide their own rudder, and the passage steer;
When nature's laws - shall cease to operate,
Light elements-shall downward gravitate,
All things discordant - all prepost'rous move,
Earth start on high, the ocean roar above,
Then shall thy faith, we'll own, have cause to reel,
And Atheism may thy bosom steel.
As lushious feastings but corrupt the chyle,
Inflame the blood, and turn it into bile,
Vitiate the functions of the vital spring,
And, tho' but flow, th' accutest torture bring;
So books, not well digested, blot the mind,
But make us - in search of wisdom - blind,
Like too much wine - intoxicate the brain,
Make man to others, and himself a pain.
(p. 2-3, in. 109-10)",2009-09-14 19:37:12 UTC,"""Books, not well digested, blot the mind""",2004-01-06 00:00:00 UTC,Epistle IV,"",,"","•I've included this metaphor twice: once in 'Body' and once in 'Writing'
•INTEREST. Complaint that ""Fixt to no point - our passions veer about"" and involve us in doubt and the possibility that we ""rose from slime - to stock the earth's abodes""(109).His absurd image of the boat is undercut by his previous uses of the ship as a metaphor for the mind! An image of the World Upside Down.
",Gale's Eighteenth Century Collections Online (ECCO).,12636,4768
"1. In the next place we may rank Meekness as a necessary feminine Vertu; this even nature seems to teach, which abhors monstrosities and disproportions, and therefore having allotted to women a more smooth and soft composition of body, infers thereby her intention, that the mind should correspond with it. For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart. 'Tis therefore to be wisht they would take the admonition, and whilst they consult their glasses, whether to applaud or improve their outward form, they would cast one look inwards, and examine what symmetry is there held with a fair outside; whether any storm of passion darken and overcast their interior beauty, and use at least an equal dilligence to rescu that; as they would to clear their face from any stain or blemish.
(I.ii.1)",2010-03-30 21:53:44 UTC,""" For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart.""",2010-03-30 21:53:44 UTC,Part I. SECT. II. Of Meekness,"",,"","",Reading,17752,6689
"2. This should be understood as follows. As infection is caused in all men by that created principle which is responsible for propagation, that is, the flesh or inferior element, so healing is brought about by the uncreated Principle who is responsible for the infusion of the soul, that is, the higher element or the spirit. As regards the soul, men are unrelated in that one soul is not born of another, but all come directly from God. Healing grace, then, poured into the soul by God, applies to each one considered as a single, individual person, and not as a principle of physical propagation. Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh. Now, man is a principle of propagation, not in his spirit which is healed, but in his flesh, which remains infected; not as spiritual, but as carnal. Hence, while he himself, a baptized person, is cleansed from original sin, he still hands it down to his offspring.
(III.7.2)
",2011-01-13 05:43:47 UTC,"""Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh.""",2011-01-13 05:43:47 UTC,"Part III, Chapter 7","",,"","",Reading,18103,3416
"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