work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
5345,"",Searching in Google Books,2011-09-29 17:15:37 UTC,"It is strange to observe, with what reluctance some people acknowledge the power of instinct. That man is governed by reason, and the brutes by instinct, is a favourite topic with some philosophers; who, like other froward children, spurn the hand that leads them, and desire, above all things, to be left at their own disposal. Were this boast founded in truth, it might be supposed to mean little more, than that man is governed by himself, and the brutes by their Maker. But, luckily for man, it is not founded in truth, but in ignorance, inattention, and self-conceit. Our instincts, as well as our rational powers, are far superior, both in number and dignity, to those which the brutes enjoy; and it were well for us, on many occasions, if we laid our systems aside, and were more attentive in observing these impulses of nature in which reason has no part. Far be it from me to speak with disrespect of any of the gifts of God; every work of his is good; but the best things, when abused, may become pernicious. Reason is a noble faculty, and when kept within its proper sphere, and applied to useful purposes, proves a mean of exalting human creatures almost to the rank of superior beings. But this faculty has been much perverted, often to vile, and often to insignificant purposes; sometimes chained like a slave or malefactor, and sometimes soaring in forbidden and unknown regions. No wonder, then, if it hath been frequently made the instrument of seducing and bewildering mankind, and of rendering philosophy contemptible.
(I.i, p. 47-8)",,19240,"Note, Beattie elsewhere includes anti-slavery arguments in this nominally ""philosophical"" work. ","""But this faculty [Reason] has been much perverted, often to vile, and often to insignificant purposes; sometimes chained like a slave or malefactor, and sometimes soaring in forbidden and unknown regions.""",Fetters,2011-09-29 17:15:37 UTC,"Part I, Chap. i"
7227,"",Browsing in Google Books,2012-04-25 17:17:44 UTC,"In order to guard against any dangers before hand, it would he necessary for lying-in women in some sort to quiet their senses, and to have their voluble ideas and passions as it were overloaded with fetters. For when the hostile army rushes in at the windows of the body, and certain battalions of perturbations have so entered the castle of the mind, that the soul is taken captive, as it were, and oppressed beyond measure, sure, by troops of affections proceeding from the senses of seeing, hearing, smelling, tasting and touching, then, by the sole dilatation or reclusion of the womb, we see inflammations of that part, convulsions, epilepsies, apoplexies, and other calamitous disorders arise after the lochia are suppressed, which never cease their pernicious effects, till themselves or the lying-in women are totally destroyed.
(187-8)",,19719,"","""In order to guard against any dangers before hand, it would he necessary for lying-in women in some sort to quiet their senses, and to have their voluble ideas and passions as it were overloaded with fetters.""",Fetters,2012-04-25 17:20:12 UTC,""
7498,"",C-H Lion,2013-07-01 18:38:11 UTC,"We observed likewise, that an EXEMPTION from the RULES and RESTRAINTS of Criticism, contributed greatly to the more remarkable display of original Poetic Genius in the first ages of society. Every species of original Genius delights to range at liberty, and especially original Poetic Genius, which abhors the fetters of Criticism, claims the privilege of the freeborn sons of Nature, and never relinquishes it without the utmost regret. This noble talent knows no law, and acknowledges none in the uncultivated ages of the world, excepting its own spontaneous impulse, which it obeys without control, and without any dread of the censure of Critics. The truth is, Criticism was never formed into a system, till Aristotle, that penetrating, and (to use an expression by which Voltaire characterises Mr Locke ) ""methodical Genius"" arose, who deduced his Poetics, not from his own imagination, but from his accurate observations on the Works of Homer, Sophocles, Æschylus, and Euripides. Let us observe the probable and natural effects which a strict adherence to the rules of Criticism will have on original Genius in Poetry. One obvious effect of it is, that it confines the attention to artificial rules, and ties the mind down to the observance of them, perhaps at the very time that the imagination is upon the stretch, and grasping at some idea astonishingly great, which however it is obliged, though with the utmost reluctance, to quit, being intimidated by the apprehention of incurring censure. By this means, the irregular but noble boldness of Fancy is checked, the divine and impetuous ardor of Genius is, we do not say extinguished, but in a great measure suppressed, and many shining excellencies sacrificed to justness of design, and regular uniformity of execution.
(pp. 282-4)",,21397,"","""One obvious effect of it is, that it confines the attention to artificial rules, and ties the mind down to the observance of them, perhaps at the very time that the imagination is upon the stretch, and grasping at some idea astonishingly great, which however it is obliged, though with the utmost reluctance, to quit, being intimidated by the apprehention of incurring censure.""",Fetters,2013-07-01 18:38:27 UTC,""
7583,"",Reading,2013-08-15 05:06:24 UTC,"281. Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love, is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information. Gallantry, is more sensual, than love; having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love, attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us. Gallantry, rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that love, delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for gallantry, it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of gallantry in men, than love: for, it is rare to find a first love, followed by a second; and, I doubt, whether ever it can be said, by a third: but, gallantries are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in love; but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In gallantry, there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love, designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we love. Gallantry, fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that love, being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas, gallantry, being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In love, it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In gallantry, the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of love, we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of gallantry, we take a resolution to desist, and, become sober.
Excess makes love degenerate into jealousy; and, gallantry, into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole, love, is, generally, justifiable; gallantry, always, blameable.
(II, pp. 82-86)",,22155,"","""'Love', is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information.""",Fetters,2013-08-15 05:06:24 UTC,""
7583,"",Reading,2013-08-15 05:09:07 UTC,"281. Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love, is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information. Gallantry, is more sensual, than love; having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love, attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us. Gallantry, rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that love, delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for gallantry, it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of gallantry in men, than love: for, it is rare to find a first love, followed by a second; and, I doubt, whether ever it can be said, by a third: but, gallantries are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in love; but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In gallantry, there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love, designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we love. Gallantry, fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that love, being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas, gallantry, being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In love, it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In gallantry, the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of love, we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of gallantry, we take a resolution to desist, and, become sober.
Excess makes love degenerate into jealousy; and, gallantry, into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole, love, is, generally, justifiable; gallantry, always, blameable.
(II, pp. 82-86)",,22156,"","Love ""leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation.""",Fetters,2013-08-15 05:09:07 UTC,""
6428,"",Reading,2014-01-10 21:04:01 UTC,"Plus je réfléchis sur la pensée & sur la nature de l’esprit humain, plus je trouve que le raisonnement des matérialistes ressemble à celui de ce sourd. Ils sont sourds, en effet, à la voix intérieure qui leur crie d’un ton difficile à méconnaître: Une machine ne pense point, il n’y a ni mouvement, ni figure qui produise la réflexion: quelque chose en toi cherche à briser les liens qui le compriment; l’espace n’est pas ta mesure, l’univers entier n’est pas assez grand pour toi: tes sentiments, tes désirs, ton inquiétude, ton orgueil même, ont un autre principe que ce corps étroit dans lequel tu te sens enchaîné.
(IV, 290 in Everyman)",,23316,"","""Ils sont sourds, en effet, à la voix intérieure qui leur crie d’un ton difficile à méconnaître: Une machine ne pense point, il n’y a ni mouvement, ni figure qui produise la réflexion: quelque chose en toi cherche à briser les liens qui le compriment; l’espace n’est pas ta mesure, l’univers entier n’est pas assez grand pour toi: tes sentiments, tes désirs, ton inquiétude, ton orgueil même, ont un autre principe que ce corps étroit dans lequel tu te sens enchaîné.""",Fetters,2014-01-10 21:04:12 UTC,"Book IV, Creed of the Savoyard Curate
"
6428,"",Reading,2014-01-10 21:18:33 UTC,"Pourquoi mon âme est-elle soumise à mes sens & enchaîné, ce corps qui l’asservit et la gêne? je n’en sais rien: suis-je entré dans les décrets de Dieu? Mais je puis, sans témérité, former de modestes conjectures. Je me dis: Sil’esprit de l’homme fût resté libre & pur, quel mérite aurait-il d’aimer & suivre l’ordre qu’il verrait établi & qu’il n’auroit nul intérêt à troubler? Il seroit heureux, il est vrai; mais il manqueroit à son bonheur le degré le plus sublime, la gloire de la vertu & le bon témoignage de soi; il ne seroit lie comme les anges; & sans doute l’homme vertueux sera plus qu’eux. Unie à un corps mortel par des liens non moins puissants qu’incompréhensibles, le soin de la conservation de ce corps excite l’âme à rapporter tout à lui, & lui donne un intérêt contraire à l’ordre général, qu’elle est pourtant capable de voir & d’aimer; c’est alors que le bon usage de sa liberté devient à la fois le mérite & la récompense, & qu’elle se prépare un bonheur inaltérable en combattant ses passions terrestres & se maintenant dans sa première volonté.
(IV, p. 306 in Everyman)",,23322,"","""Pourquoi mon âme est-elle soumise à mes sens & enchaîné, ce corps qui l’asservit et la gêne? je n’en sais rien: suis-je entré dans les décrets de Dieu?""",Fetters,2014-01-10 21:18:33 UTC,"Book IV, Creed of the Savoyard Curate"
6428,"",Reading,2014-01-10 21:20:13 UTC,"Il est un âge où le coeur, libre encore, mais ardent, inquiet, avide du bonheur qu’il ne connaît pas, le cherche avec une curieuse incertitude, &, trompé par les sens, se fixe enfin sur sa vaine image, & croit le trouver où il n’est point. Ces illusions ont duré trop longtemps pour moi. Hélas! je les ai trop tard connues, & n’ai pu tout à fait les détruire: elles dureront autant que ce corps mortel qui les cause. Au moins elles ont beau me séduire, elles ne m’abusent pas; je les connois pour ce qu’elles sont; en les suivant je les méprise; loin d’y voir l’objet de mon bonheur, j’y vois son obstacle. J’aspire au moment où, délivré des entraves du corps, je serai moi sans contradiction, sans partage, & n’aurai besoin que de moi pour être heureux; en attendant, je le suis dès cette vie, parce que j’en compte pour peu tous les maux, que je la regarde comme presque étrangère à mon être, & que tout le vrai bien que j’en peux: retirer dépend de moi.
(IV, p. 307 in Everyman)",,23323,"","J’aspire au moment où, délivré des entraves du corps, je serai moi sans contradiction, sans partage, & n’aurai besoin que de moi pour être heureux; en attendant, je le suis dès cette vie, parce que j’en compte pour peu tous les maux, que je la regarde comme presque étrangère à mon être, & que tout le vrai bien que j’en peux: retirer dépend de moi.""",Fetters,2014-01-10 21:20:13 UTC,"Book IV, Creed of the Savoyard Curate
"
7966,"","Reading Murray Cohen's Sensible Words (Baltimore: Johns Hopkins UP, 1977), 107.
",2014-07-09 14:54:02 UTC,"After all, without a due regard to Accent (in which the very Life of Language consists) Speech becomes harsh, disagreeable, and often unintelligible. And therefore the greatest Care ought to be discharged in making Youth not only early acquainted with the Nature and Beauty of proper Accent, but also, that they be put to Account for the due Pronunciation of every Sound, with its just Quantity; and be thereby enabled to pronounce by Rule, and not at mere Random; which will readily prevent their either imitating, or bing misled by the rude and unpolished Utterance of the Vulgar. And though this Method (as not being universally practised in our Schools) may not at first View command Attention it justly merits, yet we may rest assured of its advantageous Consequence from Experience, as well as from the Study and Practice of the greatest Orator: For a perfect Knowledge in these, and a proper Attention to Emphasis, will not only lead to, but, at last, actually produce what includes them all, such a masterly Elocution, as can hold the Passions captive, and surprize the Soul itself in its inmost Recesses.
(p. 65)",,24155,"","""For a perfect Knowledge in these, and a proper Attention to Emphasis, will not only lead to, but, at last, actually produce what includes them all, such a masterly Elocution, as can hold the Passions captive, and surprize the Soul itself in its inmost Recesses.""",Fetters and Rooms,2014-07-09 14:54:02 UTC,""
8267,"","Reading ""Samuel Johnson, Unbeliever,"" Eighteenth-Century Life 29:3 (Fall 2005): 1-19, 9. https://doi.org/10.1215/00982601-29-3-1",2018-04-16 20:12:47 UTC,"[SEPT.]8 18. 1766. AT STREATHAM. I have this day completed my fifty seventh year. O Lord, for Jesus Christ's sake have mercy upon me. Amen.
Almighty and most merciful Father, who hast granted me to prolong my life to another year, look down upon me with pity. Let not my manifold sins and negligences avert from me thy fatherly regard. Enlighten my mind that I may know my duty; that I may perform it strengthen my resolution. Let not another year be lost in vain deliberations: Let me remember [that] of the short life of man a great part is already past, in sinfulness and sloth. Deliver me, gracious Lord from the bondage of doubt and from all evil customs, and take not from me thy Holy Spirit, but enable me so to spend my remaining days, that by performing thy will I may promote thy glory, and grant that after the troubles and disappointments of this mortal state I may obtain everlasting happiness for the sake of Jesus Christ, our Lord. Amen.
",,25162,"","""Deliver me, gracious Lord from the bondage of doubt and from all evil customs, and take not from me thy Holy Spirit, but enable me so to spend my remaining days, that by performing thy will I may promote thy glory, and grant that after the troubles and disappointments of this mortal state I may obtain everlasting happiness for the sake of Jesus Christ, our Lord.""","",2018-04-16 20:12:47 UTC,""