work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3414,"",Reading,2004-01-14 00:00:00 UTC,"How then is there left any place for fighting (quarrelling) to a man who has this opinion (which he ought to have)? Is he surprised at any thing which happens, and does it appear new to him? Does he not expect that which comes from the bad to be worse and more grievous than what actually befals him? And does he not reckon as pure gain whatever they (the bad) may do which falls short of extreme wickedness? Such a person has reviled you. Great thanks to him for not having struck you. But he has struck me also. Great thanks that he did not wound you. But he wounded me also. Great thanks that he did not kill you. For when did he learn or in what school that man is a tame animal, that men love one another, that an act of injustice is a great harm to him who does it. Since then he has not learned this and is not convinced of it, why shall he not follow that which seems to be for his own interest? Your neighbour has thrown stones. Have you then done any thing wrong? But the things in the house have been broken. Are you then a utensil? No; but a free power of will. What then is given to you (to do) in answer to this? If you are like a wolf, you must bite in return, and throw more stones. But if you consider what is proper for a man, examine your storehouse, see with what faculties you came into the world. Have you the disposition of a wild beast, have you the disposition of revenge for an injury? When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game. Is then a man also unhappy in this way, not because he cannot strangle lions or embrace statues, for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity? People ought to meet and lament such a man for the misfortunes into which he has fallen; not indeed to lament because a man has been born or has died, but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn, and his slaves; for not one of these things is a man's own, but all belong to others, are servile, and subject to account (ὑπεύθυνα), at different times given to different persons by those who have them in their power: but I mean the things which belong to him as a man, the marks (stamps) in his mind with which he came into the world, such as we seek also on coins, and if we find them, we approve of the coins, and if we do not find the marks, we reject them. What is the stamp on this Sestertius? The stamp of Trajan. Present it. It is the stamp of Nero. Throw it away: it cannot be accepted, it is counterfeit. So also in this case: What is the stamp of his opinions? It is gentleness, a sociable disposition, a tolerant temper, a disposition to mutual affection. Produce these qualities. I accept them: I consider this man a citizen, I accept him as a neighbour, a com- panion in my voyages. Only see that he has not Nero's stamp. Is he passionate, is he full of resentment, is he fault-finding? If the whim seizes him, does he break the heads of those who come in his way? (If so), why then did you say that he is a man? Is every thing judged (determined) by the bare form? If that is so, say that the form in wax is an apple and has the smell and the taste of an apple. But the external figure is not enough: neither then is the nose enough and the eyes to make the man, but he must have the opinions of a man. Here is a man who does not listen to reason, who does not know when he is refuted: he is an ass: in another man the sense of shame is become dead: he is good for nothing, he is any thing rather than a man. This man seeks whom he may meet and kick or bite, so that he is not even a sheep or an ass, but a kind of wild beast..
(IV.v)",2011-06-06,8714,"Updated from MIT text to Perseus text.
Chapter V: Against the Quarrelsome and Ferocious","""I mean the things which belong to him as a man, the marks (stamps) in his mind with which he came into the world, such as we seek also on coins, and if we find them, we approve of the coins, and if we do not find the marks, we reject them.""",Coinage and Impressions,2013-06-12 13:58:37 UTC,"Book IV, Chapter v "
6409,"",Reading MacDonald's History of the Concept of Mind,2003-06-23 00:00:00 UTC,"[...] one and the same soul is present in many bodies, and before this one-in-many there is another not-in-many: the one-in-many [derives] from this, as if it were an image coming to many places from the one-in-one, as if many pieces of wax were stamped by one ring and bore the same impression.(4.9.4)",,16901,•Copied from MacDonald's book. Should read The Enneads. There are many images of light and radiation to complement the above.,"The ""one-in-many"" soul derives from ""not-in-many"" as if it were an image stamped by one ring on many pieces of wax",Impression,2009-09-14 19:48:23 UTC,""
6414,"","Reading. Found again reading Christopher Collins, Neopoetics: The Evolution of the Literate Imagination. (New York: Columbia University Press, 2017), 229.
",2005-05-09 00:00:00 UTC,"SOCRATES: Let us call it the gift of the Muses' mother, Memory, and say that whenever we wish to remember something we see or hear or conceive in our own minds, we hold this wax under the perceptions or ideas and imprint them on it as we might stamp the impression of a seal ring. Whatever is so imprinted we remember and know so long as the image remains; whatever is rubbed out or has not succeeded in leaving an impression we have forgotten and do not know.
(191d-e, p. 897)",2009-03-20,16914,"","""Let us call it the gift of the Muses' mother, Memory, and say that whenever we wish to remember something we see or hear or conceive in our own minds, we hold this wax under the perceptions or ideas and imprint them on it as we might stamp the impression of a seal ring.""",Impression,2017-01-09 03:38:35 UTC,""
6414,"","Reading. Found again in Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30. Christopher Collins points out a pun on wax (kêros) and heart (kêr), in Neopoetics: The Evolution of the Literate Imagination (New York: Columbia University Press, 2017), 229.
",2005-05-09 00:00:00 UTC,"SOCRATES: Well, they say the differences arise in this way. When a man has in his mind a good thick slab of wax, smooth and kneaded to the right consistency, and the impressions that come through the senses are stamped on these tables of the 'heart'--Homer's word hints at the mind's likeness to wax--then the imprints are clear and deep enough to last a long time. Such people are quick to learn and also have good memories, and besides they do not interchange the imprints of their perceptions but think truly. These imprints being distinct and well spaced are quickly assigned to their several stamps--the 'real things' as they are called--and such men are said to be clever. Do you agree?
(194b-d, pp. 900-1)",2009-03-20,16915,"","""When a man has in his mind a good thick slab of wax, smooth and kneaded to the right consistency, and the impressions that come through the senses are stamped on these tables of the 'heart'--Homer's word hints at the mind's likeness to wax--then the imprints are clear and deep enough to last a long time.""",Impressions,2017-01-09 03:43:08 UTC,""
3445,"",Reading,2012-05-16 19:06:39 UTC,"There is in the Will of man naturally that freedom, whereby it is apt to take or refuse any particular object whatsoever being presented unto it. Whereupon it followeth, that there is no particular object so good, but it may have the shew of some difficulty or unpleasant quality annexed to it, in respect whereof the Will may shrink and decline it; contrariwise (for so things are blended) there is no particular evil which hath not some appearance of goodness whereby to insinuate itself. For evil as evil cannot be desired: if that be desired which is evil, the cause is the goodness which is or seemeth to be joined with it. Goodness doth not move by being, but by being apparent; and therefore many things are neglected which are most precious, only because the value of them lieth hid. Sensible Goodness is most apparent, near, and present; which causeth the Appetite to be therewith strongly provoked. Now pursuit and refusal in the Will do follow, the one the affirmation the other the negation of goodness, which the understanding apprehendeth, grounding itself upon sense, unless some higher Reason do chance to teach the contrary. And if Reason have taught it rightly to be good, yet not so apparently that the mind receiveth it with utter impossibility of being otherwise, still there is place left for the Will to take or leave. Whereas therefore amongst so many things as are to be done, there are so few, the goodness whereof Reason in such sort doth or easily can discover, we are not to marvel at the choice of evil even then when the contrary is probably known. Hereby it cometh to pass that custom inuring the mind by long practice, and so leaving there a sensible impression, prevaileth more than reasonable persuasion what way soever. Reason therefore may rightly discern the thing which is good, and yet the Will of man not incline itself thereunto, as oft as the prejudice of sensible experience doth oversway.
(I.vii.4)",,19776,"","""Hereby it cometh to pass that custom inuring the mind by long practice, and so leaving there a sensible impression, prevaileth more than reasonable persuasion what way soever.""","",2012-05-16 19:06:39 UTC,"Book I, Chapter vii"
6411,"","Reading; found again in M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 57. And again, in Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30.",2013-06-06 21:02:56 UTC,"12. Generally, about all perception, we can say that a sense is what has the power of receiving into itself the sensible forms of things without the matter, in the way in which a piece of wax takes on the impress of a signet-ring without the iron or gold; what produces the impression is a signet of bronze or gold, but not qua bronze or gold: in a similar way the sense is affected by what is coloured or flavoured or sounding not insofar as each is what it is, but insofar as it is of such and such a sort and according to its form.
(424a18-424a23 p. 674)",,20460,"","""Generally, about all perception, we can say that a sense is what has the power of receiving into itself the sensible forms of things without the matter, in the way in which a piece of wax takes on the impress of a signet-ring without the iron or gold; what produces the impression is a signet of bronze or gold, but not qua bronze or gold: in a similar way the sense is affected by what is coloured or flavoured or sounding not insofar as each is what it is, but insofar as it is of such and such a sort and according to its form.""",Impressions,2013-10-07 19:08:05 UTC,""
6411,"","Reading; found again Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30. ",2013-10-07 19:16:27 UTC,"One might ask how it is possible that though the affection is present, and the fact absent, the latter--that which is not present--is remembered. It is clear that we must conceive that which is generated through sense-perception in the soul, and in the part of the body which is its seat,--viz. that affection the state whereof we call memory--to be some such thing as a picture. The process of movement stamps in, as it were, a sort of impression of the percept, just as persons do who make an impression with a seal. This explains why, in those who are strongly moved owing to passion, or time of life, no memory is formed; just as no impression would be formed if the movement of the seal were to impinge on running water; while there are others in whom, owing to the receiving surface being frayed, as happens to old walls, or owing to the hardness of the receiving surface, the requisite impression is not implanted at all. Hence both very young and very old persons are defective in memory; they are in a state of flux, the former because of their growth, the latter, owing to their decay. Similarly, both those who are too quick and those who are too slow have bad memories. The former are too moist, the latter too hard, so that in the case of the former the image does not remain in the soul, while on the latter it is not imprinted at all.
(450a26-450b10 p. 715 in Oxford Translation)",,22928,"","""The process of movement stamps in, as it were, a sort of impression of the percept, just as persons do who make an impression with a seal.""",Impressions,2013-10-07 19:16:27 UTC,""
6411,"","Reading; found again in Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30. ",2013-10-07 19:18:16 UTC,"One might ask how it is possible that though the affection is present, and the fact absent, the latter--that which is not present--is remembered. It is clear that we must conceive that which is generated through sense-perception in the soul, and in the part of the body which is its seat,--viz. that affection the state whereof we call memory--to be some such thing as a picture. The process of movement stamps in, as it were, a sort of impression of the percept, just as persons do who make an impression with a seal. This explains why, in those who are strongly moved owing to passion, or time of life, no memory is formed; just as no impression would be formed if the movement of the seal were to impinge on running water; while there are others in whom, owing to the receiving surface being frayed, as happens to old walls, or owing to the hardness of the receiving surface, the requisite impression is not implanted at all. Hence both very young and very old persons are defective in memory; they are in a state of flux, the former because of their growth, the latter, owing to their decay. Similarly, both those who are too quick and those who are too slow have bad memories. The former are too moist, the latter too hard, so that in the case of the former the image does not remain in the soul, while on the latter it is not imprinted at all.
(450a26-450b10 p. 715 in Oxford Translation)",,22929,"","""This explains why, in those who are strongly moved owing to passion, or time of life, no memory is formed; just as no impression would be formed if the movement of the seal were to impinge on running water; while there are others in whom, owing to the receiving surface being frayed, as happens to old walls, or owing to the hardness of the receiving surface, the requisite impression is not implanted at all.""",Impressions,2013-10-07 19:18:16 UTC,""
6411,"","Reading; found again, Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30. ",2013-10-07 19:19:36 UTC,"One might ask how it is possible that though the affection is present, and the fact absent, the latter--that which is not present--is remembered. It is clear that we must conceive that which is generated through sense-perception in the soul, and in the part of the body which is its seat,--viz. that affection the state whereof we call memory--to be some such thing as a picture. The process of movement stamps in, as it were, a sort of impression of the percept, just as persons do who make an impression with a seal. This explains why, in those who are strongly moved owing to passion, or time of life, no memory is formed; just as no impression would be formed if the movement of the seal were to impinge on running water; while there are others in whom, owing to the receiving surface being frayed, as happens to old walls, or owing to the hardness of the receiving surface, the requisite impression is not implanted at all. Hence both very young and very old persons are defective in memory; they are in a state of flux, the former because of their growth, the latter, owing to their decay. Similarly, both those who are too quick and those who are too slow have bad memories. The former are too moist, the latter too hard, so that in the case of the former the image does not remain in the soul, while on the latter it is not imprinted at all.
(450a26-450b10 p. 715 in Oxford Translation)",,22930,"","""The former are too moist, the latter too hard, so that in the case of the former the image does not remain in the soul, while on the latter it is not imprinted at all.""",Impressions,2013-10-07 19:19:51 UTC,""
3476,"","Reading Rayna Kalas, Frame, Glass, Verse: The Technology of Poetic Invention in the English Renaissance (Ithaca: Cornell University Press, 2007), 148.",2014-07-31 20:03:22 UTC,"II To discover then the error and ignorance of this opinion, and the misunderstanding in the grounds thereof, any man may see plainly that these men doe not observe and consider, That it was not that Pure and Primitive Knowledge of Nature, by the light whereof man did give names to other Creatures in Paradise, as they were brought before him, according to their Proprieties, which gave the occasion to the Fall; but it was that proud knowledge of Good and Evill, with an intent to shake of God and to give Law unto himselfe. Neither is it any Quantity of Knowledge; how great soever, that can make the mind of man to swel; for nothing can fill, much lesse extend the soule of man but God, and the contemplation of God: therefore Solomon speaking of the two Principall senses of Inquisition, the Eye and the Eare,* affirmes That the Eye is never satisfied with seeing, nor the Eare with hearing; and if there be no fulnesse, then is the Continent greater then the Content. So of Knowledge it selfe & the Mind of Man, whereto the Sences are but Reporters, he defines like wise in the words plac't after the Calendar or Ephemerides which he makes of the diversity of times and seasons for all Actions and Purposes,* concluding thus, God hath made all things Beautifull and Decent in the true returne of their seasons; also he hath placed the world in mans heart, yet cannot man finde out the worke which God worketh from the beginning unto the end: By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature. And although he seem to insinuate that the supreme or summary law of Nature, which he calleth the worke which God worketh from the beginning to the end, is not possible to be found out by man, yet that doth not derogate from the Capacity of the Mind, but may be referred to the impediments of knowledge, as the shortnesse of life, the ill conjunction of labours deprav'd, and unfaithfull Tradition of knowledge over from hand to hand; and many other inconveniences wherewith the condition of man is ensnared and involv'd. For that no parcell of the world is denied to mans inquiry, or invention he cleerly declares in another place, where he saith,*The spirit of a man is as the Lamp of God wherewith he searcheth the inwards of all secrets. § If then such be the capacity and receipt of the mind of man, it is manifest that there is no danger at all from the Proportion or Quantity of knowledge how large soever, lest it should make it swell or outcompasse it selfe, but meerly in the Quality, which being in Quantity more or lesse, if it be taken without the true Corrective thereof, hath in it some nature of malignity, or venome full of flatuous symptomes. This Antidote, or Corrective spice, the mixture whereof tempers knowledge and makes it so soveraigne is Charity, which the Apostle immediatly addes in the former clause, saying,*Knowledge blowes up, but Charity builds up; Not unlike to that which he delivers in an other place,*If I spake (saith he) with the tongues of Men and Angels and had not Charity, it were but as a tinkling Cymball: Not but that it is an excellent thing to speak with the tongus of Men and Angels, but because if it be sever'd from Charity, and not referr'd to the publique good of Mankind, it rather exhibites a vaine and empty glory, then any substantiall and solid fruit.
(pp. 5-7 in EEBO-TCP edition)",,24381,"","""By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature.""",Mirror,2014-07-31 20:04:00 UTC,""