text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"Could I, at once, my mad ambition smother,
For tasting joys like these, sure I should be
Happier, and dearer to society.
At times, 'tis true, I've felt relief from pain
When some bright thought has darted through my brain:
Through all that day I've felt a greater pleasure
Than if I'd brought to light a hidden treasure.
As to my sonnets, though none else should heed them,
I feel delighted, still, that you should read them.
Of late, too, I have had much calm enjoyment,
Stretch'd on the grass at my best lov'd employment
Of scribbling lines for you. These things I thought
While, in my face, the freshest breeze I caught.
E'en now I'm pillow'd on a bed of flowers
That crowns a lofty clift, which proudly towers
Above the ocean-waves. The stalks, and blades,
Chequer my tablet with their quivering shades.
On one side is a field of drooping oats,
Through which the poppies show their scarlet coats;
So pert and useless, that they bring to mind
The scarlet coats that pester human-kind.
And on the other side, outspread, is seen
Ocean's blue mantle streak'd with purple, and green.
Now 'tis I see a canvass'd ship, and now
Mark the bright silver curling round her prow.
I see the lark down-dropping to his nest,
And the broad winged sea-gull never at rest;
For when no more he spreads his feathers free,
His breast is dancing on the restless sea.
Now I direct my eyes into the west,
Which at this moment is in sunbeams drest:
Why westward turn? 'Twas but to say adieu!
'Twas but to kiss my hand, dear George, to you!
(ll. 11042, p. 28-9)
",2016-04-28 02:37:15 UTC,"""When some bright thought has darted through my brain: / Through all that day I've felt a greater pleasure / Than if I'd brought to light a hidden treasure.""",2003-09-27 00:00:00 UTC,Final lines,"",,"","",HDIS (Poetry),16372,6191
"Well then, I see there is no little bird,
Tender soever, but is Jove's own care.
Long have I sought for rest, and, unaware,
Behold I find it! so exalted too!
So after my own heart! I knew, I knew
There was a place untenanted in it:
In that same void white Chastity shall sit,
And monitor me nightly to lone slumber.
With sanest lips I vow me to the number
Of Dian's sisterhood; and, kind lady,
With thy good help, this very night shall see
My future days to her fane consecrate.""
",2009-09-14 19:46:52 UTC,"""I knew, I knew / There was a place untenanted in it: / In that same void white Chastity shall sit, / And monitor me nightly to lone slumber""",2003-09-22 00:00:00 UTC,"","",,"",•I've included twice: Container and Tenant,HDIS,16437,6207
"Hence arises the notion, which has been entertained ever since the birth of reflection and logical discourse in the world, and which in some faint and confused degree exists probably even among savages, that the body is the prison of the mind. It is in this sense that Waller, after completing fourscore years of age, expresses himself in these affecting and interesting couplets.
When we for age could neither read nor write,
The subject made us able to indite.
The soul's dark cottage, battered and decayed,
Lets in new light by chinks that time hath made:
Stronger by weakness, wiser, men become,
As they draw near to their eternal home.
Thus it is common with persons of elevated soul to talk of neglecting, overlooking, and taking small account of the body. It is in this spirit that the story is recorded of Anaxarchus, who, we are told, was ordered by Nicocreon, tyrant of Salamis, to be pounded in a mortar, and who, in contempt of his mortal sufferings, exclaimed, ""Beat on, tyrant! thou dost but strike upon the case of Anaxarchus; thou canst not touch the man himself."" And it is in something of the same light that we must regard what is related of the North American savages. Beings, who scoff at their tortures, must have an idea of something that lies beyond the reach of their assailants.
(p. 11)",2009-09-14 19:47:22 UTC,"Anaxarchus when ""ordered by Nicocreon, tyrant of Salamis, to be pounded in a mortar [...] in contempt of his mortal sufferings, exclaimed, 'Beat on, tyrant! thou dost but strike upon the case of Anaxarchus; thou canst not touch the man himself'""",2005-08-11 00:00:00 UTC,Essay I. Of Body and Mind. The Prologue.,Inner and Outer,,"","","Searching ""mind"" at Electronic Text Center at UVA Library",16588,6270
" A still more important chapter in the history of the human mind has its origin in these considerations. Hence it is that unenlightened man, in almost all ages and countries, has been induced, independently of divine revelation, to regard death, the most awful event to which we are subject, as not being the termination of his existence. We see the body of our friend become insensible, and remain without motion, or any external indication of what we call life. We can shut it up in an apartment, and visit it from day to day. If we had perseverance enough, and could so far conquer the repugnance and humiliating feeling with which the
[page 15] experiment would be attended, we might follow step by step the process of decomposition and putrefaction, and observe by what degrees the ""dust returned unto earth as it was."" But, in spite of this demonstration of the senses, man still believes that there is something in him that lives after death. The mind is so infinitely superior in character to this case of flesh that incloses it, that he cannot persuade himself that it and the body perish together.
(pp. 14-5)",2009-09-14 19:47:22 UTC,"""The mind is so infinitely superior in character to this case of flesh that incloses it, that he cannot persuade himself that it and the body perish together""",2005-08-11 00:00:00 UTC,Essay I. Of Body and Mind. The Prologue.,"",,"","","Searching ""mind"" at Electronic Text Center at UVA Library",16591,6270
"There are a multitude of causes that will produce a miscarriage of this sort, where the richest soil, impregnated with the choicest seeds of learning and observation, shall entirely fail to present us with such a crop as might rationally have been anticipated. Many such men waste their lives in indolence and irresolution. They attempt many things, sketch out plans, which, if properly filled up, might illustrate the literature of a nation, and extend the empire of the human mind, but which yet they desert as soon as begun, affording us the promise of a beautiful day, that, ere it is noon, is enveloped in darkest tempests and the clouds of midnight. They skim away from one flower in the parterre of literature to another, like the bee, without, like the bee, gathering sweetness from each, to increase the public stock, and enrich the magazine of thought. The cause of this phenomenon is an unsteadiness, ever seduced by the newness of appearances, and never settling with firmness and determination upon what had been chosen.
(p. 62)",2009-09-14 19:47:24 UTC,"""They skim away from one flower in the parterre of literature to another, like the bee, without, like the bee, gathering sweetness from each, to increase the public stock, and enrich the magazine of thought.""",2005-08-11 00:00:00 UTC,Essay III. Of Intellectual Abortion,"",,"","","Searching ""mind"" at Electronic Text Center at UVA Library",16601,6270
"c. The third faculty Kant finds in reason, to which he advances from the understanding after the same psychological method; that is to say, he hunts through the soul's sack to see what faculties are still to be found there; and thus by merest chance he lights on Reason. It would make no difference if there had been no Reason there, just as with physicists it is a matter of perfect indifference whether, for instance, there is such a thing as magnetism or not. ""All our knowledge begins from the senses, thence proceeds to the understanding, and finishes up with reason; nothing higher than this is to be found in us, for it signifies the working up of the material of perception, and the reducing of it to the highest unity of thought."" Reason is therefore, according to Kant, the power of obtaining knowledge from principles, that is, the power of knowing the particular in the universal by means of Notions; the understanding, on the contrary, reaches its particular by means of perception. But the categories are themselves particular. The principle of reason, according to Kant, is really the universal, inasmuch as it finds the unconditioned involved in the conditioned knowledge of the understanding. Understanding is hence for him thought in finite relations; reason, on the contrary, is thought which makes the unconditioned its object. Since Kant's time it has become customary in the language of philosophy to distinguish understanding and reason, while by earlier philosophers this distinction was not drawn. The product of reason is, according to Kant, the Idea -- a Platonic expression -- and he understands by it the unconditioned, the infinite. It is a great step forward to say that reason brings forth Ideas; with Kant, however, the Idea is merely the abstract universal, the indeterminate.",2011-06-10 15:39:18 UTC,"""The third faculty Kant finds in reason, to which he advances from the understanding after the same psychological method; that is to say, he hunts through the soul's sack to see what faculties are still to be found there; and thus by merest chance he lights on Reason.""",2011-06-10 15:36:40 UTC,"Section III, B. Kant","",,"","Found typo: ""great stop forward"" -- changed to ""step.""","Reading Frances Ferguson's Solitude and the Sublime (New York: Routledge, 1992), 26.",18648,6273
"If you lament your decayed faculties, and your present drowsihood, (as Thomson terms it,) how much more cause have I for such lamentations! I say it sincerely and seriously. Yet still what I can do I ought to do. But the complaint in my eyes is a sad hinderance to me in recovering lost ideas and facts. Now in filling my mind with them, and in warming and animating me, you would, I doubt not, do me great good. And I am one of those substances, like sealing wax and other electric bodies, which require to be warmed in order to possess the faculty of attracting objects, of covering and clothing itself with them. I cannot sparkle at all without being rubbed, and this would be effected by your conversation and speechifying. Yet I can perhaps revive the old impressions by meditation and looking at papers. Formerly I had several friends who assisted me to look out for intelligence, Burgh, Dickson, and others. Pitt used to call them my ""white negroes.""
(ii, p. 279)",2011-08-31 20:06:17 UTC,"""Now in filling my mind with them [ideas and facts], and in warming and animating me, you would, I doubt not, do me great good. And I am one of those substances, like sealing wax and other electric bodies, which require to be warmed in order to possess the faculty of attracting objects, of covering and clothing itself with them.""",2011-08-31 20:06:17 UTC,"","",,"","",Reading,19114,7076
"(2) The image is of itself transient, and intelligence itself is as attention its time and also its place, its when and where. But intelligence is not only consciousness and actual existence, but qua intelligence is the subject and the potentiality of its own specializations. The image when thus kept in mind is no longer existent, but stored up out of consciousness.
To grasp intelligence as this night-like mine or pit in which is stored a world of infinitely many images and representations, yet without being in consciousness, is from the one point of view the universal postulate which bids us treat the notion as concrete, in the way we treat, for example, the germ as affirmatively containing, in virtual possibility, all the qualities that come into existence in the subsequent development of the tree. Inability to grasp a universal like this, which, though intrinsically concrete, still continues simple, is what has led people to talk about special fibres and areas as receptacles of particular ideas. It was felt that what was diverse should in the nature of things have a local habitation peculiar to itself. But whereas the reversion of the germ from its existing specializations to its simplicity in a purely potential existence takes place only in another germ—the germ of the fruit; intelligence qua intelligence shows the potential coming to free existence in its development, and yet at the same time collecting itself in its inwardness. Hence from the other point of view intelligence is to be conceived as this subconscious mine, i.e. as the existent universal in which the different has not yet been realized in its separations. And it is indeed this potentiality which is the first form of universality offered in mental representation.
(§ 453, p. 204)",2013-04-22 16:13:22 UTC,"""To grasp intelligence as this night-like mine or pit in which is stored a world of infinitely many images and representations, yet without being in consciousness, is from the one point of view the universal postulate which bids us treat the notion as concrete, in the way we treat, for example, the germ as affirmatively containing, in virtual possibility, all the qualities that come into existence in the subsequent development of the tree.""",2013-04-22 16:13:22 UTC,"C. Psychology: Mind, (αa) Recollection, § 453","",,"",Fascinating discussion of interiority in Pahl.,"Reading Katrin Pahl, Tropes of Transport: Hegel and Emotion (Northwestern UP, 2012), 41. Text from Past Masters.",20132,6267
"Catherine's mind was too full, as she entered the house, for her either to observe or to say a great deal; and, till called on by the General for her opinion of it, she had very little idea of the room in which she was sitting. Upon looking round it then, she perceived in a moment that it was the most comfortable room in the world; but she was too guarded to say so, and the coldness of her praise disappointed him.
(II, 224-225)",2014-09-02 21:09:34 UTC,"""Catherine's mind was too full, as she entered the house, for her either to observe or to say a great deal; and, till called on by the General for her opinion of it, she had very little idea of the room in which she was sitting.""",2014-09-02 21:09:34 UTC,"","",,"","",Reading,24444,8023
"[Note, p. 358] The following remark may assist those for whom it is not too subtle to understand clearly that the individual is only the phenomenon, not the thing in itself. Every individual is, on the one hand, the subject of knowing, i.e., the complemental condition of the possibility of the whole objective world, and, on the other hand, a particular phenomenon of will, the same will which objectifies itself in everything. But this double nature of our being does not rest upon a self-existing unity, otherwise it would be possible for us to be conscious of ourselves in ourselves, and independent of the objects of knowledge and will. Now this is by no means possible, for as soon as we turn into ourselves to make the attempt, and seek for once to know ourselves fully by means of introspective reflection, we are lost in a bottomless void; we find ourselves like the hollow glass globe, from out of which a voice speaks whose cause is not to be found in it, and whereas we desired to comprehend ourselves, we find, with a shudder, nothing but a vanishing spectre.",2017-12-15 14:37:21 UTC,"""Now this is by no means possible, for as soon as we turn into ourselves to make the attempt, and seek for once to know ourselves fully by means of introspective reflection, we are lost in a bottomless void; we find ourselves like the hollow glass globe, from out of which a voice speaks whose cause is not to be found in it, and whereas we desired to comprehend ourselves, we find, with a shudder, nothing but a vanishing spectre.""",2017-12-15 14:35:56 UTC,Book 4,"",,"","","Reading Theodor Adorno, Minima Moralia (London and New York: Verso, 2005), p. 153.",25111,8245