work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3560,"","Reading Michael McKeon's The Secret History of Domesticity: Public, Private, and the Division of Knowledge. Baltimore: The Johns Hopkins University Press, 2005. p. 42-3",2006-06-07 00:00:00 UTC," O what a cunning guest
Is this same grief! within my heart I made
Closets; and in them many a chest;
And like a master in my trade,
In those chests, boxes; in each box, a till:
Yet grief knows all, and enters when he will.",,9223,"","""within my heart I made / Closets; and in them many a chest; / And like a master in my trade, / In those chests, boxes; in each box, a till: / Yet grief knows all, and enters when he will.""",Inhabitants,2009-09-14 19:34:03 UTC,Opening stanza
3590,Blank Slate,Distributed Proofreaders text: produced by Karl Hagen and D. Moynihan.,2006-09-21 00:00:00 UTC,"Understanding is a power of the soul, [1011] by which we perceive, know, remember, and judge as well singulars, as universals, having certain innate notices or beginnings of arts, a reflecting action, by which it judgeth of his own doings, and examines them. Out of this definition (besides his chief office, which is to apprehend, judge all that he performs, without the help of any instruments or organs) three differences appear betwixt a man and a beast. As first, the sense only comprehends singularities, the understanding universalities. Secondly, the sense hath no innate notions. Thirdly, brutes cannot reflect upon themselves. Bees indeed make neat and curious works, and many other creatures besides; but when they have done, they cannot judge of them. His object is God, ens, all nature, and whatsoever is to be understood: which successively it apprehends. The object first moving the understanding, is some sensible thing; after by discoursing, the mind finds out the corporeal substance, and from thence the spiritual. His actions (some say) are apprehension, composition, division, discoursing, reasoning, memory, which some include in invention, and judgment. The common divisions are of the understanding, agent, and patient; speculative, and practical; in habit, or in act; simple, or compound. The agent is that which is called the wit of man, acumen or subtlety, sharpness of invention, when he doth invent of himself without a teacher, or learns anew, which abstracts those intelligible species from the phantasy, and transfers them to the passive understanding, [1012] because there is nothing in the understanding, which was not first in the sense. That which the imagination hath taken from the sense, this agent judgeth of, whether it be true or false; and being so judged he commits it to the passible to be kept. The agent is a doctor or teacher, the passive a scholar; and his office is to keep and further judge of such things as are committed to his charge; as a bare and rased table at first, capable of all forms and notions. Now these notions are twofold, actions or habits: actions, by which we take notions of, and perceive things; habits, which are durable lights and notions, which we may use when we will. Some reckon up eight kinds of them, sense, experience, intelligence, faith, suspicion, error, opinion, science; to which are added art, prudency, wisdom: as also [1013] synteresis, dictamen rationis, conscience; so that in all there be fourteen species of the understanding, of which some are innate, as the three last mentioned; the other are gotten by doctrine, learning, and use. Plato will have all to be innate: Aristotle reckons up but five intellectual habits; two practical, as prudency, whose end is to practise; to fabricate; wisdom to comprehend the use and experiments of all notions and habits whatsoever. Which division of Aristotle (if it be considered aright) is all one with the precedent; for three being innate, and five acquisite, the rest are improper, imperfect, and in a more strict examination excluded. Of all these I should more amply dilate, but my subject will not permit. Three of them I will only point at, as more necessary to my following discourse.",,9299,"•REVISIT. Burton consistently personifies the faculties. Notice that I am not recording all these personifications because they are not ""personifications as.""
•I've included twice: Table and Doctor or Teacher and Scholar","""The agent is a doctor or teacher, the passive a scholar; and his office is to keep and further judge of such things as are committed to his charge; as a bare and rased table at first, capable of all forms and notions.""","",2009-09-14 19:34:07 UTC,"First Partition, Sect I. I. Memb. II, Subsect. X.--Of the Understanding"
3616,"","Searching ""guest"" and ""breast"" in HDIS (Poetry)",2006-03-15 00:00:00 UTC,"Such is the melancholly Earth, when light
Flies thence, and leaves its room to sable night;
VVhen darkness, Cold and Shadows dwell upon
Her Surface; some pale glimerings of the Moon
Is all she can expect; a mourner then
She is 'till Phoebus brings his day agen:
Such is the matchless, mateless Turtle Dove,
Sighing its murmurs for its absent Love:
Such is the body when the Soul is fled:
Such Pyramus supposing Thisbe dead:
Such the male Palm the female broken down,
As I am now, my fairest Sylvia's gon.
My wither'd Head declines apace, my greem
And growing youth to sprout no more is seen.
My blood's grown cold, and frozen; every limb
As if it wanted heat, and life doth seem.
My hoarse complaints the very rocks do move,
VVho eccho the last accents of my Love.
A silent night inhabits my sad breast,
And now no chearful thought will be my guest.
Till her return, whose eyes will cause a day,
Thus must I in my own unquiet stay;
Wishing for the bright morning, which must rise
From th' Luminaries of fair Sylvia's eyes.",,9389,"","""A silent night inhabits my sad breast, / And now no chearful thought will be my guest.""",Inhabitants,2009-09-14 19:34:11 UTC,""
3617,"",Reading,2010-01-11 22:20:43 UTC,"The multiplication also of Laws and Ceremonies of Religion does exceedingly multiply questions of practice ; and there were among the Jews, by reason of their numerous rites many more than there were at first among the Christians.
For we find the Apostles only exhorting to humility, to piety towards parents, to obedience to magistrates, to charity and justice ; and the Christians who meant well understood well, and needed no books of Conscience but the Rule, and the Commandment. But when Error crept in, Truth became difficult and hard to be understood: and when the Rituals of the Church and her laws became numerous, then Religion was hard to be practised: and when Men set up new interests,
then the laws of Conscience were so many, that as the laws of
the old Romans,
--------verba minantia fixo
Aere legebantur--------
which at first were nailed in a brass-plate upon a wall, became at last so numerous and filled so many volumes, that their very Compendium made a large digest ; so are these too many to be considered, or perfectly to be understood; and therefore either they must be cut off by simplicity and an
honest heart, and contempt of the World, and our duty must
look for no measures but love and the lines of the easy Commandment, or else we can have no peace and no security. But with these there is not only collateral security, but very often a direct wisdom. Because he that endeavours to keep
a good Conscience and hath an honest mind, besides that he
will inquire after his duty sufficiently, he will be able to tell
very much of it himself: for God will assist him, and cause
that his own mind shall tell him more than seven Watchmen that sit in a Tower; and if he miss, he is next to an excuse, and God is ready to pardon him: and therefore in what sect of Christianity soever any man is ingaged, if he have an honest heart and a good Conscience, though he be in darkness, he will find his way out, or grope his way within; he
shall be guided, or he shall be pardon'd; God will pity
him, and find some way for his remedy; and, if it be necessary, will bring him out.
(pp. xv)",,17638,"","""Because he that endeavours to keep
a good Conscience and hath an honest mind, besides that he will inquire after his duty sufficiently, he will be able to tell very much of it himself: for God will assist him, and cause that his own mind shall tell him more than seven Watchmen that sit in a Tower; and if he miss, he is next to an excuse, and God is ready to pardon him: and therefore in what sect of Christianity soever any man is ingaged, if he have an honest heart and a good Conscience, though he be in darkness, he will find his way out, or grope his way within; he shall be guided, or he shall be pardon'd; God will pity him, and find some way for his remedy; and, if it be necessary, will bring him out.""","",2010-01-11 23:06:30 UTC,Preface
3617,"",Reading,2010-01-11 22:57:05 UTC,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",,17642,"","""And therefore Conscience is called [...] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we call God to witness, we only mean, that our conscience is right, and that God and Gods vicar, our conscience, knows it.""","",2010-01-12 18:54:36 UTC,"Book I, Chapter I"
6665,"",Searching in EEBO,2010-01-13 20:01:52 UTC,"Those things whose end is onely pleasure or ornament, as a Jewel, an Hauke, or an Hound, can admit of no certaine value; the owners affection must estimate it, and the buyers desire must make up an illimited bargaine; but even in these, and all other commodities that carry the face of unnecessary, Conscience must be the Clarke of the Market; and tell us that we must so sell, as we could be willing to buy.
(pp. 16-17)",,17670,"","""Conscience must be the Clarke of the Market; and tell us that we must so sell, as we could be willing to buy.""","",2010-01-13 20:01:52 UTC,Case II
7133,"",Reading,2011-12-19 14:36:44 UTC,"Batter my heart, three-person'd God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o'erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp'd town to'another due,
Labor to'admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv'd, and proves weak or untrue.
Yet dearly'I love you, and would be lov'd fain,
But am betroth'd unto your enemy;
Divorce me,'untie or break that knot again,
Take me to you, imprison me, for I,
Except you'enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
(ll. 1-14)",,19359,"","""Reason, your viceroy in me, me should defend, / But is captiv'd, and proves weak or untrue.""","",2011-12-19 14:36:44 UTC,""
7390,"",Reading,2013-05-16 16:29:51 UTC,"[...] For if the soule by reason of sympathizing with the body is either made an [Greek] or a [Greek] either a nimble swift-footed Achilles, or a limping slow Odysseus, as hereafter we intend to declare, good reason the body (as the edifice or handmaid of the soule) should be knowne as a part of Teipsum for the good of the soule. Therefore Iulian the Apostata who had flood of inuentiĆ, although that whole flood could not wash or rinch away that one spot of his atheisme, he (though not knowing him a right) could say the body was the chariot of the soule, which while it was well manag'd by discretion the cunning coachman, the drawing steeds, that is our head-strong and vntamed appetites, being checkt in by the golden bit of temperance, so long the soule should not bee tost in craggy waies by vnequall and tottring motion, much lesse be in danger to bee hurled downe the steepy hils of perditiĆ. [...]
(Chapter I)",,20180,"","""Therefore Iulian the Apostata who had flood of inuention, although that whole flood could not wash or rinch away that one spot of his atheisme, he (though not knowing him a right) could say the body was the chariot of the soule, which while it was well manag'd by discretion the cunning coachman, the drawing steeds, that is our head-strong and vntamed appetites, being checkt in by the golden bit of temperance, so long the soule should not bee tost in craggy waies by vnequall and tottring motion, much lesse be in danger to bee hurled downe the steepy hils of perdition.""",Animals,2013-05-16 16:29:51 UTC,Chapter I
8285,"","Reading Mark Goldie, ""The Reception of Hobbes,"" The Cambridge History of Political Thought, eds. J.H. Burns, with the assistance of Mark Goldie (Cambridge UP, 2004), 599.",2018-05-19 15:30:40 UTC,"First, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good doth, ingage and command the understanding to consult and deliberate what means are convenient for atteining that end. And though the will it self be blind, yet its object is good in generall, which is the end of all human actions. Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to moove the understanding to consult. So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may moove a review, and require the understanding to inform it self better, and take advise of others, from whence many times the judgment of the understanding doth receive alteration.
(pp. 30-1)
",,25202,"","""Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act.""","",2018-05-19 15:30:40 UTC,""
8285,"","Reading Mark Goldie, ""The Reception of Hobbes,"" The Cambridge History of Political Thought, eds. J.H. Burns, with the assistance of Mark Goldie (Cambridge UP, 2004), 599.",2018-05-19 15:32:18 UTC,"First, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good doth, ingage and command the understanding to consult and deliberate what means are convenient for atteining that end. And though the will it self be blind, yet its object is good in generall, which is the end of all human actions. Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to moove the understanding to consult. So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may moove a review, and require the understanding to inform it self better, and take advise of others, from whence many times the judgment of the understanding doth receive alteration.
(pp. 30-1)
",,25203,"","""So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will.""","",2018-05-19 15:32:18 UTC,""