work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3209,"","Reading Miles, Margaret. ""Vision: The Eye of the Body and the Eye of the Mind in Saint Augustine's ""De Trinitate"" and ""Confessions."" The Journal of Religion 63.2 (1983): 133.",2004-04-19 00:00:00 UTC,"I have spilled and scattered ... my thoughts, the innermost bowels of my soul, are torn apart with the crowding tumults of variety",,8678,"","""I have spilled and scattered ... my thoughts, the innermost bowels of my soul, are torn apart with the crowding tumults of variety.""","",2013-06-04 20:50:54 UTC,10.29.40
3502,"",Searching KJV at UVA's Electronic Text Center,2003-07-14 00:00:00 UTC,"12: For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
13: Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
14: Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession
(Hebrews 4:12-14)",2011-03-12,9058,"•Fascinating! The word is a sword, a dissecting knife, and a discerner of the hearts thoughts and intents. USE.","""For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.""",Anatomy,2011-03-12 17:07:00 UTC,Hebrews
3568,Negated Metaphor,Past Masters,2003-10-03 00:00:00 UTC,"I am, then, in the strict sense only a thing that thinks; that is, I am a mind, or intelligence, or intellect, or reason - words whose meaning I have been ignorant of until now. But for all that I am a thing which is real and which truly exists. But what kind of a thing? As I have just said - a thinking thing.
What else am I? I will use my imagination. I am not that structure of limbs which is called a human body. I am not even some thin vapour which permeates the limbs - a wind, fire, air, breath, or whatever I depict in my imagination; for these are things which I have supposed to be nothing. Let this supposition stand; for all that I am still something. And yet may it not perhaps be the case that these very things which I am supposing to be nothing, because they are unknown to me, are in reality identical with the 'I' of which I am aware? I do not know, and for the moment I shall not argue the point, since I can make judgements only about things which are known to me. I know that I exist; the question is, what is this 'I' that I know? If the 'I' is understood strictly as we have been taking it, then it is quite certain that knowledge of it does not depend on things of whose existence I am as yet unaware; so it cannot depend on any of the things which I invent in my imagination. And this very word 'invent' shows me my mistake. It would indeed be a case of fictitious invention if I used my imagination to establish that I was something or other; for imagining is simply contemplating the shape or image of a corporeal thing. Yet now I know for certain both that I exist and at the same time that all such images and, in general, everything relating to the nature of body, could be mere dreams {and chimeras}. Once this point has been grasped, to say 'I will use my imagination to get to know more distinctly what I am' would seem to be as silly as saying 'I am now awake, and see some truth; but since my vision is not yet clear enough, I will deliberately fall asleep so that my dreams may provide a truer and clearer representation.' I thus realize that none of the things that the imagination enables me to grasp is at all relevant to this knowledge of myself which I possess, and that the mind must therefore be most carefully diverted from such things if it is to perceive its own nature as distinctly as possible.
(Second Meditation, p. 18-19)",2004-01-24,9236,"•Fascinating anti-metaphorical moment. I am not.. ""thin vapour,"" ""wind,"" ""fire,"" ""air,"" ""breath,"" or whatever is depicted in the imagination. INTEREST.
•In fact, ""none of the things that the imagination enables me to grasp is at all relevant to this knowledge of myself which I possess""","""I am not that structure of limbs which is called a human body. I am not even some thin vapour which permeates the limbs - a wind, fire, air, breath, or whatever I depict in my imagination; for these are things which I have supposed to be nothing.""","",2010-07-01 20:06:19 UTC,Second Meditation
6416,Mind's Eye,"Reading Alwin Thaler's ""In My Mind's Eye, Horatio."" Shakespeare Quarterly. Vol. 7, No. 4 (Autumn, 1965): 353.",2006-04-18 00:00:00 UTC,"I am amused, said I, at your apparent fear lest the multitude may suppose you to be recommending useless studies. It is indeed no trifling task, but very difficult to realize that there is in every soul an organ or instrument of knowledge that is purified and kindled afresh by such studies when it has been destroyed and blinded by our ordinary pursuits, a faculty whose preservation outweighs ten thousand eyes, for by it only is reality beheld. Those who share this faith will think your words superlatively true. But those who have and have had no inkling of it will naturally think them all moonshine. For they can see no other benefit from such pursuits worth mentioning. Decide, then, on the spot, to which party you address yourself. Or are you speaking to neither, but chiefly carrying on the discussion for your own sake, without however grudging any other who may be able to profit by it?",,16939,"•In Thaler this is quoted from Jowett's translation: ""in every man there is an eye of the soul which ... is more precious far than ten thousand eyes, for by it alone is truth seen"" (353).","""[T]here is in every soul an organ or instrument of knowledge that is purified and kindled afresh by such studies when it has been destroyed and blinded by our ordinary pursuits, a faculty whose preservation outweighs ten thousand eyes, for by it only is reality beheld.""",Eye,2010-10-02 21:26:04 UTC,Book 3
3416,"",Reading,2011-01-13 05:43:47 UTC,"2. This should be understood as follows. As infection is caused in all men by that created principle which is responsible for propagation, that is, the flesh or inferior element, so healing is brought about by the uncreated Principle who is responsible for the infusion of the soul, that is, the higher element or the spirit. As regards the soul, men are unrelated in that one soul is not born of another, but all come directly from God. Healing grace, then, poured into the soul by God, applies to each one considered as a single, individual person, and not as a principle of physical propagation. Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh. Now, man is a principle of propagation, not in his spirit which is healed, but in his flesh, which remains infected; not as spiritual, but as carnal. Hence, while he himself, a baptized person, is cleansed from original sin, he still hands it down to his offspring.
(III.7.2)
",,18103,"","""Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh.""","",2011-01-13 05:43:47 UTC,"Part III, Chapter 7"
6844,"","Searching ""unbend"" and ""mind"" in HDIS (Drama) ",2011-05-09 20:41:04 UTC,"KNOWWEL
Well let him go, for he is an Asse I'm sure, and so he ever will be, therefore it were a folly for to trouble my self any more with him.
LOVEWIT
He can fight I see, although he cannot talk.
Aside.
MRS. CRISIS
Now, Sir, I am not altogether of your mind; though the, Gentleman (I must confess) doth appear absurd enough, my Cozen and I though, are not altogether out of hopes in time to make him a little more understand himself, somewhat I think we have done already.
KNOWWEL
It is impossible, Lady, except you should alter the Fabrick of his mind, unbend its appetite, or give it new desires; for as long as the divine soul creating breath, is clad with different disposing matter, and cast in several moulds, there will be Wise and Fooles.
MRS. CRISIS
Sir, if he were a natural Fool, I should yeeld much to your opinion, but in my mind his chiefest unhappiness is, only to have set his mind on some odd fancies, which if we could perswade him out of, he would be (at the least) not ridiculous.",,18374,"","""It is impossible, Lady, except you should alter the Fabrick of his mind, unbend its appetite, or give it new desires; for as long as the divine soul creating breath, is clad with different disposing matter, and cast in several moulds, there will be Wise and Fooles.""","",2011-05-09 20:42:15 UTC,""
7097,"","Searching ""mind"" in Google Books",2011-09-20 16:27:19 UTC,"There is not so Disproportionate a Mixture in any Creature, as that is in Man, of Soul and Body. There is Intemperance, join'd with Divinity; Folly, with Severity; Sloth, with Activity; and Uncleanness, with Purity. But, a Good Sword is never the worse for an ill Scabbard. We are mov'd more by Imaginary Fears, than Truths; for Truth has a Certainty, and Foundation; but, in the other, we are expos'd to the Licence, and Conjecture of a distracted Mind; and our Enemies, are not more Imperious, than our Pleasures. We set our Hearts upon Transitory Things; as if they Themselves were Everlasting; or We, on the other side, to possess them for Ever. Why do we not rather advance our Thoughts to things that are Eternal, and contemplate the Heavenly Original of all Beings? Why do we not, by the Divinity of Reason, triumph over the Weaknesses of Flesh, and Blood? It is by Providence that the World is preserv'd; and not from any Virtue in the Matter of it; for the World is as Mortal as we are; only the Almighty Wisdom carries it safe through all the Motions of Corruption. And so by Prudence, Human Life it self may be prolong'd if we will but stint our selves in those Pleasures, that bring the greater part of us untimely to our End. Our Passions are nothing else but certain Disallowable Motions of the Mind; Sudden, and Eager; which, by Frequency, and Neglect, turn to a Disease; as a Distillation brings us first to a Cough, and then to a Phthisick. We are carry'd Up to the Heavens, and Down again into the Deep, by Turns; so long as we are govern'd by our Affections, and not by Virtue: Passion, and Reason, are a kind of Civil War within us; and as the one, or the other has Dominion, we are either Good, or Bad. So that it should be our Care, that the worst Mixture may not prevail. And they are link'd, like the Chain of Causes, and Effects, one to another. Betwixt violent Passion, and a Fluctuation, or Wambling of the Mind, there is such a Difference, as betwixt the Agitation of a Storm, and the Nauseous Sickness of a Calm. And they have all of them their Symptoms too, as well as our Bodily Distempers: They that are troubled with the Falling-Sickness, know when the Fit is a coming, by the Cold of the Extreme Parts; the Dazling of the Eyes; the Failing of the Memory; the Trembling of the Nerves, and the Giddiness of the Head: So that every Man knows his own Disease, and should provide against it. Anger, Love, Sadness, Fear, may be read in the Countenance; and so may the Virtues too. Fortitude makes the Eye Vigorous; Prudence makes it Intent; Reverence shews it self in Modesty; Joy, in Serenity; and Truth, in Openness, and Simplicity. There are sown the Seeds of Divine Things in Mortal Bodies. If the Mind be well Cultivated, the Fruit answers the Original; and, if not, all runs into Weeds. We are all of us Sick of Curable Diseases; And it costs us more to be Miserable, than would make us perfectly Happy. Consider the Peaceable state of Clemency, and the Turbulence of Anger; the Softness, and Quiet of Modesty, and the Restlessness of Lust. How cheap, and easie to us is the Service of Virtue, and how dear we pay for our Vices! The Sovereign Good of Man, is a Mind that subjects all things to it self; and is it self subject to nothing: His Pleasures are Modest, Severe, and Reserv'd; and rather the Sauce, or the Diversion of Life, than the Entertainment of it. It may be some Question, whether such a Man goes to Heaven, or Heaven comes to Him: For a good Man is Influenc'd, by God himself; and has a kind of Divinity within him. What if one Good Man Lives in Pleasure, and Plenty, and another in Want, and Misery? 'Tis no Virtue, to contemn Superfluities, but Necessities: And they are both of them Equally Good, though under several Circumstances, and in different Stations.
(pp. 474-476)",,19196,"","""Our Passions are nothing else but certain Disallowable Motions of the Mind; Sudden, and Eager; which, by Frequency, and Neglect, turn to a Disease; as a Distillation brings us first to a Cough, and then to a Phthisick.""","",2011-09-20 16:27:19 UTC,Epistle XXII.
3626,"",Reading,2012-01-28 20:23:11 UTC,"[...] Plotting and writing in this kind, are certainly more troublesome employments than many which signify more, and are of greater moment in the world: The fancy, memory, and judgment are then extended (like so many limbs) upon the rack; all of them reaching with their utmost stress at nature; a thing so almost infinite and boundless, as can never fully be comprehended, but where the images of all things are always present. Yet I wonder not, your Lordship succeeds so well in this attempt: the knowledge of men is your daily practice in the world; to work and bend their stubborn minds, which go not all after the same grain, but each of them so particular a way, that the same common humours, in several persons, must be wrought upon by several means. Thus, my Lord, your sickness is but the imitation of your health; the poet but subordinate to the statesman in you: you still govern men with the same address, and manage business with the same prudence; allowing it here, as in the world, the due increase and growth, till it comes to the just height; and then turning it when it is fully ripe, and Nature calls out, as it were, to be delivered. With this only advantage of ease to you in your poetry, that you have fortune here at your command; with which, wisdom does often unsuccessfully struggle in the world. Here is no chance which you have not foreseen; all your heroes are more than your subjects, they are your creatures; and though they seem to move freely in all the sallies of their passions, yet you make destinies for them which they cannot shun. They are moved, if I may dare to say so, like the rational creatures of the Almighty Poet, who walk at liberty, in their own opinion, because their fetters are invincible, when indeed the prison of their will is the more sure for being large; and instead of an absolute power over their actions, they have only a wretched desire of doing that, which they cannot choose but do.",,19545,"","""The fancy, memory, and judgment are then extended (like so many limbs) upon the rack; all of them reaching with their utmost stress at nature; a thing so almost infinite and boundless, as can never fully be comprehended, but where the images of all things are always present.""","",2012-01-28 20:23:11 UTC,""
8129,"",Reading,2016-02-18 02:38:14 UTC,"Fancy.
The roving, pregnant, busie, teeming sence,
The souls mint. The forge of shapes and dreams,
Commanding Empress of the brain, ubiquitary, faculty.
The immateriall Coyner. That makes a bodilesse Creation.
Bounldesse, restlesse faculty, free from all engagements, digg• without spade, sails without Ships, Flies without wings, builds without charges, fights without bloodshed, in a moment striding from the Center to the circumference of the world, by a kind of omnipotency creating and annihilating things in a moment, and marryng things divorced in nature.",,24806,"","Fancy is ""The roving, pregnant, busie, teeming sence.""","",2016-02-18 02:41:10 UTC,""
8150,"","",2016-06-21 21:23:30 UTC,"OEDIPUS
Do you really think you can just speak out,
say things like this, and still remain unpunished?
TEIRESIAS
Yes, I can, if the truth has any strength.
OEDIPUS
It does, but not for you. Truth is not in you--
for your ears, your mind, your eyes are blind!
TEIRESIAS
You are a wretched fool to use harsh words
which all men soon enough will use to curse you.
(ll. 367-73)",,24920,"","It does, but not for you. Truth is not in you--for your ears, your mind, your eyes are blind!","",2016-06-21 21:23:58 UTC,""