work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
6002,"","Searching ""soul"" and ""impression"" in HDIS (Poetry); found again ""fancy""",2005-05-17 00:00:00 UTC,"I mark thy muse; her gothic lyre
Well suits the legendary lay;
While darting from her eyes of sire
She beams a visionary day:
Bright as the magic torch she early gave
To light thy ven'trous way, through fancy's secret cave.",2011-06-05,15958,"","The muse ""beams a visionary day: / Bright as the magic torch she early gave / To light thy ven'trous way, through fancy's secret cave.""",Impressions,2011-06-06 03:31:47 UTC,""
5642,"",Reading in Google Books ,2012-01-31 19:02:22 UTC,"Aristotle taught, that all the objects of our thought enter at first by the senses; and, since the sense cannot receive external material objects themselves, it receives their species; that is, their images or forms, without the matter; as wax receives the form of the seal without any of the matter of it. These images or forms, impressed upon the senses, are called sensible species and are the objects only of the sensitive part of the mind: But, by various internal powers, they are retained, refined, and spiritualized, so as to become objects of memory and imagination, and, at last, of pure intellection. When they are objects of memory and of imagination, they get the name of phantasms. When, by farther refinement, and being stripped of their particularities, they become objects of science; they are called intelligible species: So that every immediate object, whether of sense, of memory, of imagination, or of reasoning, must be some phantasm or species in the mind itself.
(I.i.10, 25)
",,19567,CROSS-REFERENCE. See Reid in Essays (on touch).,"""Aristotle taught, that all the objects of our thought enter at first by the senses; and, since the sense cannot receive external material objects themselves, it receives their species; that is, their images or forms, without the matter; as wax receives the form of the seal without any of the matter of it.""",Impressions,2012-01-31 19:02:22 UTC,"Book I, Chapter i"
7934,"",REading,2014-06-19 16:49:23 UTC,"One individual must never prefer himself so much even to any other individual, as to hurt or injure that other, in order to benefit himself, though the benefit to the one should be much greater than the hurt or injury to the other. The poor man must neither defraud nor steal from the rich, though the acquisition might be much more beneficial to the one than the loss could be hurtful to the other. The man within immediately calls to him, in this case too, that he is no better than his neighbour, and that by this unjust preference he renders himself the proper object of the contempt and indignation of mankind; as well as of the punishment which that contempt and indignation must naturally dispose them to inflict, for having thus violated one of those sacred rules, upon the tolerable observation of which depend the whole security and peace of human society. There is no commonly honest man who does not more dread the inward disgrace of such an action, the indelible stain which it would for ever stamp upon his own mind, than the greatest external calamity which, without any fault of his own, could possibly befal him; and who does not inwardly feel the truth of that great stoical maxim, that for one man to deprive another unjustly of any thing, or unjustly to promote his own advantage by the loss or disadvantage of another, is more contrary to nature, than death, than poverty, than pain, than all the misfortunes which can affect him, either in his body, or in his external circumstances.
(text from from econlib.org, III.i.48; cf. p. 138 in Liberty Fund ed.)",,24005,"","""There is no commonly honest man who does not more dread the inward disgrace of such an action, the indelible stain which it would for ever stamp upon his own mind, than the greatest external calamity which, without any fault of his own, could possibly befal him; and who does not inwardly feel the truth of that great stoical maxim, that for one man to deprive another unjustly of any thing, or unjustly to promote his own advantage by the loss or disadvantage of another, is more contrary to nature, than death, than poverty, than pain, than all the misfortunes which can affect him, either in his body, or in his external circumstances.""",Impressions,2014-06-19 16:49:23 UTC,""