work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3428,Romans 2:14-15,"Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 118.",2006-10-03 00:00:00 UTC,"If the Gentiles by nature have law righteousness engraved upon their minds, we surely cannot say they are utterly blind as to the conduct of life. There is nothing more common than for a man to be sufficiently instructed in a right standard of conduct by natural law (of which the apostle is here speaking).",,8733,•I've included twice: Law and Engraving,"""If the Gentiles by nature have law righteousness engraved upon their minds, we surely cannot say they are utterly blind as to the conduct of life. There is nothing more common than for a man to be sufficiently instructed in a right standard of conduct by natural law (of which the apostle is here speaking).""","",2009-09-14 19:33:44 UTC,""
3428,"","Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 119-20.",2006-10-03 00:00:00 UTC,"that inward law, which we have ... described as written, even engraved, upon the hearts of all, in a sense asserts the very same things that are to be learned from the two Tables.",,8735,"","""that inward law, which we have ... described as written, even engraved, upon the hearts of all, in a sense asserts the very same things that are to be learned from the two Tables.""","",2009-09-14 19:33:44 UTC,""
3435,Blank Slate,"Reading Bredvold, Louis. The Intellectual Milieu of John Dryden. Ann Arbor: University of Michigan Press, 1962. p. 32.",2005-04-06 00:00:00 UTC,"It is better for us to suffer the order of the world to manage us without further inquisition. A mind warranted from prejudice, hath a marvellous preferment to tranquility. Men that censure and controule their judges, doe never duly submit themselves unto them. How much more docile and tractable are simple and uncurious mindes found both towards the lawes of religion and Politike decrees, than these over-vigilant and nice wits, teachers of divine and humane causes? there is nothing in mans invention, wherein is so much likelyhood, possibilitie and profit [as in Pyrrhonism]. This representeth man bare and naked, acknowledging his naturall weaknesse, apt to receive from above some strange power, disfurnished of all humane knowledge, and so much the more fitte to harbour divine understanding, disannulling his judgment, that so he may give more place unto faith: Neither misbeleeving nor establishing any doctrine or opinion repugnant unto common lawes and observances, humble, obedient, disciplinable and studious; a sworne enemy to Heresie, and by consequence exempting himselfe from all vaine and irreligious opinions, invented and brought up by false Sects. It is a white sheet prepared to take from the finger of God what form soever it shall please him to imprint therein.
(pp. 211-212)",,8746,"•INTEREST. A neat twist in the blank slate story. Used by skeptics!! See also Charron entry and start searching for ""sheet"" in HDIS.","The Pyrrhonist's mind ""is a white sheet prepared to take from the finger of God what form soever it shall please him to imprint therein.""","",2009-09-14 19:33:45 UTC,Volume II
3480,Blank Slate,"Reading Bredvold, Louis. The Intellectual Milieu of John Dryden. Ann Arbor: University of Michigan Press, 1962. p. 35.",2005-04-06 00:00:00 UTC,"But to press [these Roman Catholic critics of Skepticism] further and show them that they do not well understand their business, I will inform them that this principle of mine, which it pleases them to call Pyrrhonism, is something more serviceable to piety and divine working than any other whatever, and very far from clashing with them, serviceable, I say, as much for the generation and propagation of piety as for conversion. Theology, even like mysticism, teaches us that to prepare the soul properly for God and his working, and to qualify it, cleanse it, strip it, and denude it of all opinion, belief, inclination, make it like a white sheet of paper, dead to itself and the world, so that God may live and operate in it.
(p. 35)",,8935,"•Bredvold's translation of Petit traité. Using 1646 edition.
•English translations of De la Sagesse (1601) by Samson Leonard in 1606, 1615?, 1620?, 1630, 1658, and 1670. By George Stanhope in 1697 and 1707.
•Make that ""Sampson Lennard"" (ODNB, 10/3/2006)","To properly prepare a soul for God, one must ""qualify it, cleanse it, strip it, and denude it of all opinion, belief, inclination, make it like a white sheet of paper, dead to itself and the world, so that God may live and operate in it.""","",2009-09-14 19:33:52 UTC,""
3577,"",Past Masters,2003-10-03 00:00:00 UTC,"In later years the mind is no longer a total slave to the body, and does not refer everything to it. Indeed, it inquires into the truth of things considered in themselves, and discovers very many of its previous judgements to be false. But despite this, it is not easy for the mind to erase these false judgements from its memory; and as long as they stick there, they can cause a variety of errors. For example, in our early childhood we imagined the stars as being very small; and although astronomical arguments now clearly show us that they are very large indeed, our preconceived opinion is still strong enough to make it very hard for us to imagine them differently from the way we did before.
(Part One, p. 219-20)",,9261,•Latin text first published in 1644. French version published by Le Gras of Paris in 1647.
,False judgments stick in the memory and are difficult to erase,"",2009-09-14 19:34:04 UTC,Part One
3797,Writing to the Moment,Past Masters,2003-10-01 00:00:00 UTC,"Secondly, when an external sense organ is stimulated by an object, the figure which it receives is conveyed at one and the same moment to another part of the body known as the 'common' sense, without any entity really passing from the one to the other. In exactly the same way I understand that while I am writing, at the very moment when individual letters are traced on the paper, not only does the point of the pen move, but the slightest motion of this part cannot but be transmitted simultaneously to the whole pen. All these various motions are traced out in the air by the tip of the quill, even though I do not conceive of anything real passing from one end to the other. Who then would think that the connection between the parts of the human body is less close than that between the parts of the pen? What simpler way of portraying the matter can be imagined?
(Rule 12, p. 41)",2003-10-23,9786,"•Not published in Descartes lifetime. First Dutch translation in 1684. First Latin in 1701.
•Writing to the moment. REVISIT. Set alongside examples in Locke and Hume, etc.","""Secondly, when an external sense organ is stimulated by an object, the figure which it receives is conveyed at one and the same moment to another part of the body known as the 'common' sense, without any entity really passing from the one to the other. In exactly the same way I understand that while I am writing, at the very moment when individual letters are traced on the paper, not only does the point of the pen move, but the slightest motion of this part cannot but be transmitted simultaneously to the whole pen. All these various motions are traced out in the air by the tip of the quill, even though I do not conceive of anything real passing from one end to the other.""",Writing,2016-04-28 02:48:50 UTC,Rule Twelve
3797,Writing to the Moment,Past Masters,2003-10-01 00:00:00 UTC,"Fourthly, the motive power (i.e. the nerves themselves) has its origin in the brain, where the corporeal imagination is located; and the latter moves the nerves in different ways, just as the 'common' sense is moved by the external senses or the whole pen is moved by its lower end. This example also shows how the corporeal imagination can be the cause of many different movements in the nerves, even though it does not have images of these movements imprinted on it, but has certain other images which enable these movements to follow on. Again, the pen as a whole does not move in exactly the same way as its lower end; on the contrary, the upper part of the pen seems to have a quite different and opposite movement. This enables us to understand how all the movements of other animals can come about, even though we refuse to allow that they have any awareness of things, but merely grant them a purely corporeal imagination. It also enables us to understand how there occur within us all those operations which we perform without any help from reason.
(Rule 12, p. 41-2)",2012-01-26,9788,•Not published in Descartes lifetime. First Dutch translation in 1684. First Latin in 1701.
•Writing to the Moment.
,"""Again, the pen as a whole does not move in exactly the same way as its lower end; on the contrary, the upper part of the pen seems to have a quite different and opposite movement. This enables us to understand how all the movements of other animals can come about, even though we refuse to allow that they have any awareness of things, but merely grant them a purely corporeal imagination.""",Writing,2012-01-26 14:52:03 UTC,Rule Twelve
3623,"",Reading,2012-01-30 21:18:43 UTC,"To this end, suppose that after the spirits leaving gland H have received the impression of some idea, they pass through tubes 2, 4, 6, and the like, into the pores or gaps lying between the tiny fibres which make up part B of the brain. And suppose that the spirits are strong enough to enlarge these gaps somewhat, and to bend and arrange in various ways any fibres they encounter, according to the various ways in which the spirits are moving and the different openings of the tubes into which they pass. Thus they also trace figures in these gaps, which correspond to those of the objects. At first they do this less easily and perfectly than they do on gland H, but gradually they do it better and better, as their action becomes stronger and lasts longer, or is repeated more often. That is why these figures are no longer so easily erased, and why they are preserved in such a way that the ideas which were previously on the gland can be formed again long afterwards without requiring the presence of the objects to which they correspond. And this is what memory consists in.",,19561,"","""Thus they also trace figures in these gaps, which correspond to those of the objects. At first they do this less easily and perfectly than they do on gland H, but gradually they do it better and better, as their action becomes stronger and lasts longer, or is repeated more often. That is why these figures are no longer so easily erased, and why they are preserved in such a way that the ideas which were previously on the gland can be formed again long afterwards without requiring the presence of the objects to which they correspond. And this is what memory consists in.""",Writing,2012-01-30 21:18:43 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."