work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3602,"",Searching in Past Masters ,2005-05-03 00:00:00 UTC,"(n) ""My second reason against this distinction, of liberty from compulsion but not from necessitation, is new, and demonstrates clearly that to necessitate the will by a physical necessity, is to compel the will so far as the will is capable of compulsion; and that he who doth necessitate the will to evil after that manner, is the true cause of evil, and ought rather to be blamed than the will itself. But T. H., for all he saith he is not surprised, can be contented upon better advise to steal by all this in silence. And to hide this tergiversation from the eyes of the reader, he makes an empty shew of braving against that famous and most necessary distinction, between the elicite and imperate acts of the will; first, because the terms are improper; secondly, because they are obscure. What trivial and grammatical objections are these, to be used against the universal current of divines and philosophers. Verborum ut nummorum, it is in words as it is in money: use makes them proper and current. A tyrant at first signified a lawful and just prince; now, use hath quite changed the sense of it, to denote either a usurper or an oppressor. The word præmunire is now grown a good word in our English laws, by use and tract of time; and yet at first it was merely mistaken for a præmonere. The names of Sunday, Monday, Tuesday, were derived at first from those heathenish deities, the Sun, the Moon, and the warlike god of the Germans. Now we use them for distinction sake only, without any relation to their first original. He is too froward, that will refuse a piece of coin that is current throughout the world, because it is not stamped after his own fancy. So is he that rejects a good word, because he understands not the derivation of it. We see foreign words are daily naturalized and made free denizens in every country. But why are the terms improper? 'Because,' saith he, 'it attributes command, and subjection to the faculties of the soul, as if they made a commonwealth or family among themselves, and could speak one to another.' Therefore, he saith, (o) they who invented this term of actus imperatus, understood not anything what it signified. No; why not? It seemeth to me, they understood it better than those who except against it. They knew there are mental terms, which are only conceived in the mind, as well as vocal terms, which are expressed with the tongue. They knew, that howsoever a superior do intimate a direction to his inferior, it is still a command. Tarquin commanded his son by only striking off the tops of the poppies, and was by him both understood and obeyed. Though there be no formal commonwealth or family either in the body or in the soul of man, yet there is a subordination in the body, of the inferior members to the head; there is a subordination in the soul, of the inferior faculties to the rational will. Far be it from a reasonable man so far to dishonour his own nature, as to equal fancy with understanding, or the sensitive appetite with the reasonable will. A power of command there is, without all question; though there be some doubt in what faculty this command doth principally reside, whether in the will or in the understanding. The true resolution is, that the directive command or counsel is in the understanding; and the applicative command, or empire for putting in execution of what is directed, is in the will. The same answer serves for his second impropriety, about the word elicite. For saith he, 'as it is absurdly said, that to dance is an act allured, or drawn by fair means, out of the ability to dance; so is it absurdly said, that to will or choose, is an act drawn out of the power to will'. His objection is yet more improper than the expression. The art of dancing rather resembles the understanding than the will. That drawing which the Schools intend, is clear of another nature from that which he conceives. By elicitation, he understands a persuading or enticing with flattering words, or sweet alluring insinuations, to choose this or that. But that elicitation which the Schools intend, is a deducing of the power of the will into act; that drawing which they mention, is merely from the appetibility of the object, or of the end. As a man draws a child after him with the sight of a fair apple, or a shepherd draws his sheep after him with the sight of a green bough: so the end draws the will to it by a metaphorical motion. What he understands here by an ability to dance, is more than I know, or any man else, until he express himself in more proper terms; whether he understand the locomotive faculty alone, or the art or acquired habit of dancing alone, or both of these jointly. It may be said aptly without any absurdity, that the act of dancing is drawn out (elicitur) of the locomotive faculty helped by the acquired habit. He who is so scrupulous about the received phrases of the Schools, should not have let so many improper expressions have dropt from his pen; as in this very passage, he confounds the compelling of a voluntary action, with the commanding of a voluntary action, and willing with electing, which, he saith, 'are all one'. Yet to will properly respects the end, to elect the means.",2009-08-06,9344,"•Above Bramhall makes point: ""Verborum ut nummorum, it is in words as it is in money: use makes them proper and current""","""He is too froward, that will refuse a piece of coin that is current throughout the world, because it is not stamped after his own fancy.""",Coinage,2018-05-19 15:44:20 UTC,Hobbes: QLNC No. 20 p. 284
4136,"",Reading,2003-11-06 00:00:00 UTC,"Accordingly we might now proceed to exhibit, distinctly and in due method, the form and manner of this probation or exercise as it regards all men in general. But the case of authors in particular being, as we apprehend, the most urgent, we shall apply our rule in the first place to these gentlemen, whom it so highly imports to know themselves and understand the natural strength and powers as well as the weaknesses of a human mind. For without this understanding, the historian's judgment will be very defective, the politician's views very narrow and chimerical, and the poet's brain, however stocked with fiction, will be but poorly furnished as, in the sequel, we shall make appear. He who deals in characters must of necessity know his own, or he will know nothing. And he who would give the world a profitable entertainment of this sort should be sure to profit, first, by himself. For, in this sense, wisdom as well as charity may be honestly said 'to begin at home'. There is no way of estimating manners or apprising the different humours, fancies, passions, and apprehensions of others without first taking an inventory of the same kind of goods within ourselves and surveying our domestic fund. A little of this home practice will serve to make great discoveries: Live with yourself, and you'll know how modestly you are furnished.
(p. 85)",,10623,"","""There is no way of estimating manners or apprising the different humours, fancies, passions, and apprehensions of others without first taking an inventory of the same kind of goods within ourselves and surveying our domestic fund.""",Coinage,2012-09-26 18:11:30 UTC,"Part I, Section 2"
3586,"",Reading,2011-07-25 14:46:45 UTC,"Subject to names is whatsoever can enter into or be considered in an account, and be added one to another to make a sum, or subtracted one from another and leave a remainder. The Latins called accounts of money rationes, and accounting ratiocinatio; and that which we in bills or books of account call items, they call nomina, that is names; and thence it seems to proceed, that they extended the word ratio to the faculty of reckoning in all other things. The Greeks have but one word, logos, for both speech and reason; not that they thought there was no speech without reason, but no reasoning without speech; and the act of reasoning they called syllogism, which signifieth summing up of the consequences of one saying to another. And because the same things may enter into account for divers accidents, their names are (to show that diversity) diversly wrested and diversified. This diversity of names may be reduced to four general heads.
(I.iv, p. 20; compare pp. 15-16 in ECCO-TCP ed.)",,18976,CONFIRMED IN ECCO-TCP,"""The Latins called accounts of money rationes, and accounting ratiocinatio; and that which we in bills or books of account call items, they call nomina, that is names; and thence it seems to proceed, that they extended the word ratio to the faculty of reckoning in all other things.""",Coinage,2014-04-16 16:04:27 UTC,"Part I, Chap iv, ""Of Speech"""
3866,"",Reading,2012-04-10 16:11:14 UTC,"19. Whatever then we talk of innate, either speculative or practical Principles, it may, with as much probability, be said, That a Man hath 100 l. sterling in his Pocket, and yet denied, that he hath there either Penny, Shilling, Crown, or other Coin, out of which the Sum is to be made up; as to think that certain Propositions are innate, when the Ideas about which they are can by no means be supposed to be so. The general reception and assent that is given doth not at all prove, that the Ideas expressed in them are innate: For in many cases, however the Ideas came there, the assent to Words expressing the agreement or disagreement of such Ideas, will necessarily follow. Every one, that hath a true Idea of God and Worship, will assent to this Proposition, that God is to be worshipped, when expressed in a Language he understands: And every rational Man, that hath not thought on it to day, may be ready to assent to this Proposition to morrow; and yet millions of Men may be well supposed to want one or both those Ideas to day. For if we will allow Savages and most Country-people to have Ideas of God and Worship, (which conversation with them will not make one forward to believe) yet I think few Children can be supposed to have those Ideas, which therefore they must begin to have sometime or other; and then they will also begin to assent to that Proposition, and make very little question of it ever after. But such an assent upon hearing no more proves the Ideas to be innate, than it does, That one born blind (with Cataracts, which will be couched to morrow) had the innate Ideas of the Sun, or Light, or Saffron, or Yellow; because, when his sight is cleared, he will certainly assent to this proposition, ""that the Sun is lucid, or that Saffron is yellow;"" and therefore, if such an assent upon hearing cannot prove the Ideas innate, it can much less the propositions made up of those Ideas. If they have any innate Ideas, I would be glad to be told what, and how many they are.
(I.iv.19)",,19675,USE IN ENTRY,"""Whatever then we talk of innate, either speculative or practical Principles, it may, with as much probability, be said, That a Man hath 100 l. sterling in his Pocket, and yet denied, that he hath there either Penny, Shilling, Crown, or other Coin, out of which the Sum is to be made up; as to think that certain Propositions are innate, when the Ideas about which they are can by no means be supposed to be so.""",Coinage,2012-04-10 16:11:33 UTC,"Book I, Chapter iv"
7753,"",ECCO-TCP,2013-11-10 06:01:32 UTC,"Alas Man, it is thy Soul, thy precious Soul that lies at Stake; that Spirit within thee, which is more worth than a World; it is that which is in hazard, and here is a Friend that offers thee to make that Soul of thine happy for ever. Thy Soul hath abundance of Enemies: Some would debase it, others would rob thee of it, others would clap up a hasty Match between that Noble Creature and a Servant, the World, I mean: And there are very few that have any true Kindness for it, and thou knowest not the Worth of that Jewel, thy Soul; but here, here's a Friend, if thou wilt but leave it with him, he will take care of it, it shall not be marted away for nothing. Here's one will do that for its Security, Honour and Happiness, that all the World besides can't do. If therefore thou hast any Love for thy poor Soul, if thou settest any Price upon that precious Thing within thee; in a word, if thou wouldst have thy Soul do well in another World, O strike in here, close with these Tenders, listen to the Counsel of him who offers you the best Advice in the World. He, he it is that now offers thee that thou canst never value enough; he it is that will feed, clothe, and portion that Soul of thine, and after that marry thee to his only Son, by which Match you will be made for ever. O did Men and Women but know what a Soul is, did they imagine what a dreadful Miscarriage of a Soul is, did they but in any measure understand the things of their Peace, could they but conceive what God could and would do for their Souls, I need to spend but little time in perswading them to commit their Souls to him, to be acquainted with him, who will be sure to take special care of their Souls, that they may do well, whatever is neglected. O could you but see, did you but know what a sad taking they are in, that go into the other World with a poor naked Soul, and know no body in the World there, and have never a Friend that doth take any notice of them, you would then think I spoke what I do with reason enough, and that my Words were too short, and my Expostulations too faint in a Matter of such Concernment. O Sinners, I tell you, nay, God tells you Soul-matters are the greatest Matters in the World.
(pp. 152-3)",,23155,"","""And there are very few that have any true Kindness for it, and thou knowest not the Worth of that Jewel, thy Soul; but here, here's a Friend, if thou wilt but leave it with him, he will take care of it, it shall not be marted away for nothing.""",Coinage,2013-11-10 06:01:32 UTC,""
7753,"",Searching in ECCO-TCP,2013-11-10 06:02:48 UTC,"Alas Man, it is thy Soul, thy precious Soul that lies at Stake; that Spirit within thee, which is more worth than a World; it is that which is in hazard, and here is a Friend that offers thee to make that Soul of thine happy for ever. Thy Soul hath abundance of Enemies: Some would debase it, others would rob thee of it, others would clap up a hasty Match between that Noble Creature and a Servant, the World, I mean: And there are very few that have any true Kindness for it, and thou knowest not the Worth of that Jewel, thy Soul; but here, here's a Friend, if thou wilt but leave it with him, he will take care of it, it shall not be marted away for nothing. Here's one will do that for its Security, Honour and Happiness, that all the World besides can't do. If therefore thou hast any Love for thy poor Soul, if thou settest any Price upon that precious Thing within thee; in a word, if thou wouldst have thy Soul do well in another World, O strike in here, close with these Tenders, listen to the Counsel of him who offers you the best Advice in the World. He, he it is that now offers thee that thou canst never value enough; he it is that will feed, clothe, and portion that Soul of thine, and after that marry thee to his only Son, by which Match you will be made for ever. O did Men and Women but know what a Soul is, did they imagine what a dreadful Miscarriage of a Soul is, did they but in any measure understand the things of their Peace, could they but conceive what God could and would do for their Souls, I need to spend but little time in perswading them to commit their Souls to him, to be acquainted with him, who will be sure to take special care of their Souls, that they may do well, whatever is neglected. O could you but see, did you but know what a sad taking they are in, that go into the other World with a poor naked Soul, and know no body in the World there, and have never a Friend that doth take any notice of them, you would then think I spoke what I do with reason enough, and that my Words were too short, and my Expostulations too faint in a Matter of such Concernment. O Sinners, I tell you, nay, God tells you Soul-matters are the greatest Matters in the World.
(pp. 152-3)",,23156,"","""If therefore thou hast any Love for thy poor Soul, if thou settest any Price upon that precious Thing within thee; in a word, if thou wouldst have thy Soul do well in another World, O strike in here, close with these Tenders, listen to the Counsel of him who offers you the best Advice in the World.""",Coinage,2013-11-10 06:02:48 UTC,""
3866,"","Reading; found again, searching in ECCO-TCP.",2014-07-28 15:11:36 UTC,"§. 22. What censure, doubting thus of innate Principles, may deserve from Men who will be apt to call it, Pulling up the old foundation of Knowledge and Certainty, I cannot tell: I perswade my self, at least, that the way I have pursued, being conformable to Truth, lays those foundations surer. This I am certain, I have not made it my business, either to quit, or follow, any Authority in the ensuing Discourse: Truth has been my only aim; and where-ever that has appeared to lead, my Thoughts have impartially followed, without minding, whether the footsteps of any other lay that way, or no. Not that I want a due respect to other Mens Opinions; but after all, the greatest reverence is due to Truth; and, I hope, it will not be thought arrogance, to say, That, perhaps, we should make greater progress in the discovery of rational and contemplative Knowledge, if we sought it in the Fountain, in the consideration of Things themselves; and made use rather of our own Thoughts, than other Mens to find it: For, I think, we may as rationally hope to see with other Mens Eyes, as to know by other Mens Understandings. So much as we our selves consider and comprehend of Truth and Reason, so much we possess of real and true Knowledge. The floating of other mens Opinions in our brains, makes us not one jot the more knowing, though they happen to be true. What in them was Science, is in us but Opiniatrity, whilst we give up our Assent only to reverend Names, and do not, as they did, employ our own Reason to understand those Truths, which gave them reputation. Aristotle was certainly a knowing Man, but no body ever thought him so, because he blindly embraced, and confidently vented the Opinions of another. And if the taking up of another's Principles, without examining them, made not him a Philosopher, I suppose it can make no body else so. In the Sciences, every one has so much as he really knows and comprehends: What he believes only, and takes upon trust, are but shreads; which however well in the whole piece, make no considerable addition to his stock, who gathers them. Such borrowed Wealth, like Fairy-money, though it were Gold in the hand from which he received it, will be but Leaves and Dust when it comes to use.
(I.iv.22, pp. 35-36)",,24311,"","""Such borrowed Wealth, like Fairy-money, though it were Gold in the hand from which he received it, will be but Leaves and Dust when it comes to use.""",Coinage,2014-07-28 15:11:36 UTC,""
3586,"",Reading,2015-02-03 16:30:27 UTC,"Seeing then that truth consisteth in the right ordering of names in our affirmations, a man that seeketh precise truth, had need to remember what every name he uses stands for; and to place it accordingly; or else he will find himselfe entangled in words, as a bird in lime twiggs; the more he struggles, the more belimed. And therefore in Geometry, (which is the onely Science that it hath pleased God hitherto to bestow on mankind,) men begin at settling the significations of their words; which settling of significations, they call Definitions; and place them in the beginning of their reckoning.
By this it appears how necessary it is for any man that aspires to true Knowledge, to examine the Definitions of former Authors; and either to correct them, where they are negligently set down; or to make them himselfe. For the errours of Definitions multiply themselves, according as the reckoning proceeds; and lead men into absurdities, which at last they see, but cannot avoyd, without reckoning anew from the beginning; in which lyes the foundation of their errours. From whence it happens, that they which trust to books, do as they that cast up many little summs into a greater, without considering whether those little summes were rightly cast up or not; and at last finding the errour visible, and not mistrusting their first grounds, know not which way to cleere themselves; but spend time in fluttering over their bookes; as birds that entring by the chimney, and finding themselves inclosed in a chamber, flutter at the false light of a glasse window, for want of wit to consider which way they came in. So that in the right Definition of Names, lyes the first use of Speech; which is the Acquisition of Science: And in wrong, or no Definitions, lyes the first abuse; from which proceed all false and senslesse Tenets; which make those men that take their instruction from the authority of books, and not from their own meditation, to be as much below the condition of ignorant men, as men endued with true Science are above it. For between true Science, and erroneous Doctrines, Ignorance is in the middle. Naturall sense and imagination, are not subject to absurdity. Nature it selfe cannot erre: and as men abound in copiousnesse of language; so they become more wise, or more mad than ordinary. Nor is it possible without Letters for any man to become either excellently wise, or (unless his memory be hurt by disease, or ill constitution of organs) excellently foolish. For words are wise mens counters, they do but reckon by them: but they are the mony of fooles, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other Doctor whatsoever, if but a man.
(I.iv, p. 15)",,24515,"","""For words are wise mens counters, they do but reckon by them: but they are the mony of fooles, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other Doctor whatsoever, if but a man.""","",2015-02-03 16:30:27 UTC,"Book I, Chapter iv"
8129,"",Reading,2016-02-18 02:40:47 UTC,"Fancy.
The roving, pregnant, busie, teeming sence,
The souls mint. The forge of shapes and dreams,
Commanding Empress of the brain, ubiquitary, faculty.
The immateriall Coyner. That makes a bodilesse Creation.
Bounldesse, restlesse faculty, free from all engagements, digg• without spade, sails without Ships, Flies without wings, builds without charges, fights without bloodshed, in a moment striding from the Center to the circumference of the world, by a kind of omnipotency creating and annihilating things in a moment, and marryng things divorced in nature.",,24807,"","Fancy is ""The souls mint.""","",2016-02-18 02:40:47 UTC,""
8129,"",Reading,2016-02-18 02:46:10 UTC,"Fancy.
The roving, pregnant, busie, teeming sence,
The souls mint. The forge of shapes and dreams,
Commanding Empress of the brain, ubiquitary, faculty.
The immateriall Coyner. That makes a bodilesse Creation.
Bounldesse, restlesse faculty, free from all engagements, digg• without spade, sails without Ships, Flies without wings, builds without charges, fights without bloodshed, in a moment striding from the Center to the circumference of the world, by a kind of omnipotency creating and annihilating things in a moment, and marryng things divorced in nature.",,24810,"","Fancy is ""The immateriall Coyner. That makes a bodilesse Creation.""",Coinage,2016-02-18 02:46:10 UTC,""