work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3797,"","Reading; found again in Past Masters. 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. 31.",2003-10-01 00:00:00 UTC,"Let us then conceive of the matter in the following way. First, in so far as our external senses are all parts of the body, sense-perception, strictly speaking, is merely passive, even though our application of the senses to objects involves action, viz. local motion; sense-perception occurs in the same way in which wax takes on an impression from a seal. It should not be thought that I have a mere analogy in mind here: we must think of the external shape of the sentient body as being really changed by the object in exactly the same way as the shape of the surface of the wax is altered by the seal. This is the case, we must admit, not only when we feel some body as having a shape, as being hard or rough to the touch etc., but also when we have a tactile perception of heat or cold and the like. The same is true of the other senses: thus, in the eye, the first opaque membrane receives the shape impressed upon it by multi-coloured light; and in the ears, the nose and the tongue, the first membrane which is impervious to the passage of the object thus takes on a new shape from the sound, the smell and the flavour respectively.
(Rule 12, p. 40)",2012-01-26,9785,"•INTEREST. But not a ""mere analogy""! Interesting, then what is it?
• USE IN ENTRY.","""First, in so far as our external senses are all parts of the body, sense-perception, strictly speaking, is merely passive, even though our application of the senses to objects involves action, viz. local motion; sense-perception occurs in the same way in which wax takes on an impression from a seal.""",Impressions,2013-10-07 19:24:41 UTC,Rule Twelve
3797,"",Past Masters,2003-10-01 00:00:00 UTC,"Fifthly, and lastly, the power through which we know things in the strict sense is purely spiritual, and is no less distinct from the whole body than blood is distinct from bone, or the hand from the eye. It is one single power, whether it receives figures from the 'common' sense at the same time as does the corporeal imagination, or applies itself to those which are preserved in the memory, or forms new ones which so preoccupy the imagination that it is often in no position to receive ideas from the 'common' sense at the same time, or to transmit them to the power responsible for motion in accordance with a purely corporeal mode of operation. In all these functions the cognitive power is sometimes passive, sometimes active; sometimes resembling the seal, sometimes the wax. But this should be understood merely as an analogy, for nothing quite like this power is to be found in corporeal things. It is one and the same power: when applying itself along with imagination to the 'common' sense, it is said to see, touch etc.; when addressing itself to the imagination alone, in so far as the latter is invested with various figures, it is said to remember; when applying itself to the imagination in order to form new figures, it is said to imagine or conceive; and lastly, when it acts on its own, it is said to understand. How understanding comes about I shall explain at greater length in the appropriate place. According to its different functions, then, the same power is called either pure intellect, or imagination, or memory, or sense-perception. But when it forms new ideas in the corporeal imagination, or concentrates on those already formed, the proper term for it is 'native intelligence'. We are regarding it as being capable of performing these different operations; and the distinction between these terms will have to be kept in mind in what follows. If all these matters are conceived along such lines, the attentive reader will have no difficulty in gathering what aids we should seek to obtain from each of these faculties and the lengths to which human endeavour can be stretched in supplementing the shortcomings of our native intelligence.
(Rule 12, p. 41-3)",2012-01-26,9789,"•Not published in Descartes lifetime. First Dutch translation in 1684. First Latin in 1701.
• USE IN ENTRY","""In all these functions the cognitive power is sometimes passive, sometimes active; sometimes resembling the seal, sometimes the wax.""",Impressions,2012-01-26 14:59:47 UTC,Rule Twelve
3797,"","Reading; found again searching in Past Masters. 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. 31. ",2012-01-26 14:55:12 UTC,"Let us then conceive of the matter in the following way. First, in so far as our external senses are all parts of the body, sense-perception, strictly speaking, is merely passive, even though our application of the senses to objects involves action, viz. local motion; sense-perception occurs in the same way in which wax takes on an impression from a seal. It should not be thought that I have a mere analogy in mind here: we must think of the external shape of the sentient body as being really changed by the object in exactly the same way as the shape of the surface of the wax is altered by the seal. This is the case, we must admit, not only when we feel some body as having a shape, as being hard or rough to the touch etc., but also when we have a tactile perception of heat or cold and the like. The same is true of the other senses: thus, in the eye, the first opaque membrane receives the shape impressed upon it by multi-coloured light; and in the ears, the nose and the tongue, the first membrane which is impervious to the passage of the object thus takes on a new shape from the sound, the smell and the flavour respectively.
(Rule 12, p. 40)",,19542,"• INTEREST. ""no mere analogy"" ... The deflationary mere in metaphors like this deserves comment. USE IN ENTRY.","""It should not be thought that I have a mere analogy in mind here: we must think of the external shape of the sentient body as being really changed by the object in exactly the same way as the shape of the surface of the wax is altered by the seal.""",Impressions,2013-10-07 19:23:33 UTC,Rule Twelve
3623,"",Reading,2012-01-30 21:10:17 UTC,"Now among these figures, it is not those imprinted on the external sense organs, or on the internal surface of the brain, which should be taken to be ideas--but only those which are traced in the spirits on the surface of the gland (where the seat of the imagination and the 'common' sense is located). That is to say, it is only the latter figures which should be taken to be the forms or images which the rational soul united to this machine will consider directly when it imagines some object or perceives it by the senses.",,19558,"","""Now among these figures, it is not those imprinted on the external sense organs, or on the internal surface of the brain, which should be taken to be ideas--but only those which are traced in the spirits on the surface of the gland (where the seat of the imagination and the 'common' sense is located).""",Impressions and Throne,2012-01-30 21:16:15 UTC,""
3623,"",Reading,2012-01-30 21:12:52 UTC,"Here I could add something about how the traces of these ideas pass through the arteries to the heart, and thus radiate through all the blood; and about how certain actions of a mother may sometimes even cause such traces to be imprinted on the limbs of the child being formed in her womb. But I shall content myself with telling you more about how the traces are imprinted on the internal part of the brain which is the seat of the memory.",,19560,"","""But I shall content myself with telling you more about how the traces are imprinted on the internal part of the brain which is the seat of the memory.""","",2012-01-30 21:12:52 UTC,""
3623,"",Reading,2012-01-30 21:20:40 UTC,"I should like you to consider, after this, all the functions I have ascribed to this machine -- such as the digestion of food, the beating of the heart and arteries, the nourishment and growth of the limbs, respiration, waking and sleeping, the reception by the external sense organs of light, sounds, smells, tastes, heat and other such qualities, the imprinting of the ideas of these qualities in the organ of the 'common' sense and the imagination, the retention or stamping of these ideas in the memory, the internal movements of the appetites and passions, and finally the external movements of all the limbs (movements which are so appropriate not only to the actions of objects presented to the senses, but also to the passions and the impressions found in the memory, that they imitate perfectly the movements of a real man). I should like you to consider that these functions follow from the mere arrangement of the machine's organs every bit as naturally as the movements of a clock or other automaton follow from the arrangement of its counter-weights and wheels. In order to explain these functions, then, it is not necessary to conceive of this machine as having any vegetative or sensitive soul or other principle of movement and life, apart from its blood and its spirits, which are agitated by the heat of the fire burning continuously in its heart -- a fire which has the same nature as all the fires that occur in inanimate bodies.",,19562,"","""I should like you to consider, after this, all the functions I have ascribed to this machine -- such as the digestion of food, the beating of the heart and arteries, the nourishment and growth of the limbs, respiration, waking and sleeping, the reception by the external sense organs of light, sounds, smells, tastes, heat and other such qualities, the imprinting of the ideas of these qualities in the organ of the 'common' sense and the imagination, the retention or stamping of these ideas in the memory, the internal movements of the appetites and passions, and finally the external movements of all the limbs (movements which are so appropriate not only to the actions of objects presented to the senses, but also to the passions and the impressions found in the memory, that they imitate perfectly the movements of a real man).""","",2012-01-30 21:20:40 UTC,""
6808,"",Searching at OLL,2013-08-09 16:08:27 UTC,"It is not, Roxana, that I suspect they carry their incroachments upon virtue to such a length as their conduct might lead one to believe; or that they carry their defection to such a horrid excess, that makes one tremble, as really to violate the conjugal vow. There are few women abandoned enough to go this length; they all bear in their hearts a certain impression of virtue, naturally engraved on them, which though their education may weaken, it cannot destroy. Though they may decline the external duties which modesty exacts; yet when about to take the last step, nature returns to their help. Thus when we shut you up closely, when we make you be guarded by so many slaves, when we so strongly restrain your desires when they would range too far; it is not that we fear the least infidelity; but because we know that purity cannot be too great, and that by the least stain it may be polluted.
[Ce n'est pas, Roxane, que je pense qu'elles poussent l'attentat aussi loin qu'une pareille conduite devroit le faire croire, et qu'elles portent la débauche à cet excès horrible, qui fait frémir, de violer absolument la foi conjugale. Il y a bien peu de femmes assez abandonnées pour porter le crime si loin: elles portent toutes dans leur cœur un certain caractère de vertu qui y est gravé, que la naissance donne et que l'éducation affoiblit, mais ne détruit pas. Elles peuvent bien se relâcher des devoirs extérieurs que la pudeur exige; mais, quand il s'agit de faire les derniers pas, la nature se révolte. Aussi, quand nous vous enfermons si étroitement, que nous vous faisons garder par tant d'esclaves, que nous gênons si fort vos désirs lorsqu'ils volent trop loin, ce n'est pas que nous craignions la dernière infidélité, mais c'est que nous savons que la pureté ne sauroit être trop grande, et que la moindre tache peut la corrompre.]
(Letter XXVI, Usbek to Roxana, At the Seraglio At Ispahan.)",,22118,"","""There are few women abandoned enough to go this length; they all bear in their hearts a certain impression of virtue, naturally engraved on them, which though their education may weaken, it cannot destroy.""",Impressions and Writing,2013-08-09 16:08:27 UTC,"Letter XXVI, Usbek to Roxana, At the Seraglio At Ispahan."
6808,"",Searching at OLL,2013-08-09 16:17:09 UTC,"A Thirst after glory is not different from instinct, which every creature hath for its own preservation. We seem to extend our existence, when we can make it to be remembered by others; this is a new life which we acquire, and which becomes as precious to us as that which we received from heaven.
But as all men are not equally fond of life, neither are they equally sensible to glory. This noble passion is indeed always engraved upon their hearts; but imagination and education mould it a thousand ways.
This difference, which is founded between man and man, is more perceivable between nation and nation.
[Le désir de la gloire n'est point différent de cet instinct que toutes les créatures ont pour leur conservation. Il semble que nous augmentons notre être, lorsque nous pouvons le porter dans la mémoire des autres: c'est une nouvelle vie que nous acquérons, et qui nous devient aussi précieuse que celle que nous avons reçue du ciel.
Mais comme tous les hommes ne sont pas également attachés à la vie, ils ne sont pas aussi également sensibles à la gloire. Cette noble passion est bien toujours gravée dans leur cœur; mais l'imagination et l'éducation la modifient de mille manières.
Cette différence, qui se trouve d'homme à homme, se fait encore plus sentir de peuple à peuple.]
(Letter LXXXIX, Usbek to Ibben, at Smyrna.)",,22125,"","""This noble passion is indeed always engraved upon their hearts; but imagination and education mould it a thousand ways.""",Impressions and Writing,2013-08-09 16:17:09 UTC,"Letter LXXXIX, Usbek to Ibben, at Smyrna."
7656,"",ECCO-TCP,2013-08-26 03:17:13 UTC,"Benavidez desired his Sister, by a private Note, not to neglect showing his Letter to Leonida, which she as exactly perform'd as he cou'd have wish'd. One Day as they were both taking the Air, Casilda told her, she had receiv'd a Letter from her Brother, wherein her Name was often mention'd. He has been some Time absent, said Leonida, does he not talk of returning soon. He is at present imploy'd in your Service (reply'd Casilda, maliciously) since he is consoling a Prince for whom you ought to be concern'd; and if you will promise me to be secret, I can tell you something in Confidence, that may be of Use to you. I know you are always diverting your self with one Raillery or other, said Leonida, (who really thought it was nothing but a Jest) nevertheless I promise you to be secret, if that will do. Take this Letter then and read it, reply'd Casilda, you will see I am in earnest, and that the Prince of Carency in giving you his Heart, will present you with nothing new. Leonida read with some kind of Eagerness, what Benavidez had written to his Sister; then looking on her smiling, I must confess, said she, I am no ways alarm'd to hear of the Prince's Passion for a fine Woman, and am vain enough to flatter my self, that when he sees me I shall have it in my Power to deface the Impression she might have made on his Heart; I am persuaded a dead Rival can prove no ways dangerous; and provided I have no other to fear, I dare be assur'd I shall live in perfect Tranquility.
(p. 47)",,22582,"","""I must confess, said she, I am no ways alarm'd to hear of the Prince's Passion for a fine Woman, and am vain enough to flatter my self, that when he sees me I shall have it in my Power to deface the Impression she might have made on his Heart.""",Impressions,2013-08-26 03:17:25 UTC,""
7680,"",Searching in ECCO-TCP,2013-09-18 04:52:06 UTC,"But before I proceed to these Arguments, it may be necessary to observe the various Opinions of learned Men concerning the means of attaining the Knowledge of God: Some think that the notion of God is imprinted on the Hearts of all Men by nature; others deny that there is any such Idea of a God in the Minds of Men by nature: Some think that the Knowledge of God is convey'd to us by Revelation, or deriv'd by Tradition from the first Man, who was immediately created by God. But without entring upon a nice Examination of these several Opinions, I hope this will be granted on all Hands, That by the right use of our rational Faculties, with the help of those Principles that are known by the Light of Nature, we may may arrive at the certain Knowledge of God, whose Existence therefore I shall endeavour to demonstrate by the following Arguments.
(p. 49)",,22787,"","""Some think that the notion of God is imprinted on the Hearts of all Men by nature; others deny that there is any such Idea of a God in the Minds of Men by nature.""",Impressions,2013-09-18 04:52:06 UTC,""