work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
5813,"","Searching ""mind"" in on-line offerings at Liberty Fund's Free-Press (OLL)",2005-05-26 00:00:00 UTC,"The design with which election can be introduced into the constitution of a monarchy must either be that of raising to the kingly office a man of superlative talents and uncommon genius, or of providing a moderate portion of wisdom and good intention for the discharge of these functions, and preventing them from falling to the lot of persons of notorious imbecility. To the first of these designs it will be objected by many, ""that genius is frequently nothing more in the hands of its possessor than an instrument for accomplishing the most pernicious intentions."" And, though in this assertion there is much partial and mistaken exaggeration, it cannot however be denied that genius, such as we find it a midst the present imperfections of mankind, is compatible with very serious and essential errors. If then genius can by temptations of various sorts be led into practical mistake, may we not reasonably entertain a fear respecting the effect of that situation which of all others is most pregnant with temptation? If considerations of inferior note be apt to mislead the mind, what shall we think of this most intoxicating draught, of a condition superior to restraint, stripped of all those accidents and vicissitudes from which the morality of human beings has flowed, with no salutary check, with no intellectual warfare where mind meets mind on equal terms, but perpetually surrounded with sycophants, servants and dependents? To suppose a mind in which genius and virtue are united and permanent, is also undoubtedly to suppose something which no calculation will teach us to expect should offer upon every vacancy. And, if the man could be found, we must imagine to ourselves electors almost as virtuous as the elected, or else error and prejudice, faction and intrigue will render his election at least precarious, perhaps improbable. Add to this that it is sufficiently evident from the unalterable evils of monarchy already enumerated, and which I shall presently have occasion to recapitulate, that the first act of sovereignty in a virtuous monarch, whose discernment was equal to his virtue, would be to annihilate the constitution, which had raised him to a throne.",,15496,"","""If considerations of inferior note be apt to mislead the mind, what shall we think of this most intoxicating draught, of a condition superior to restraint, stripped of all those accidents and vicissitudes from which the morality of human beings has flowed, with no salutary check, with no intellectual warfare where mind meets mind on equal terms, but perpetually surrounded with sycophants, servants and dependents?""","",2009-09-14 19:43:48 UTC,Vol. I. The Design of Election is Either to Provide an Officer fo Great or Moderate Talents
6752,"",Contributed by PC Fleming,2010-07-19 15:42:17 UTC,"The following pages were written with a design at once to amuse and instruct you, by pointing out some of those despicable tricks, which children, when from under a watchful parent's eye, are frequently apt to commit, and even flatter themselves they are harmless, not considering to what dreadful practices they lead. Be careful, greatly careful, my dear child, that familiarity with the sight, does not make you grow indifferent to the consequences of such actions, and so tempt you to partake of the guilt: but let the advice contained in the following sheets sink deep into your mind, and be a shield to defend you from the contagion, which bad example is ever apt to diffuse over the heart of unexperienced innocence.
(Vol. I, page vii)",,17979,"","""Be careful, greatly careful, my dear child, that familiarity with the sight, does not make you grow indifferent to the consequences of such actions, and so tempt you to partake of the guilt: but let the advice contained in the following sheets sink deep into your mind, and be a shield to defend you from the contagion, which bad example is ever apt to diffuse over the heart of unexperienced innocence.""",Impressions,2013-10-05 15:07:59 UTC,"In the dedication, Vol. I"
6753,Psychomachia,Reading,2011-08-29 20:24:15 UTC,"But if the African kings could be capable of such injustice, what vices are there, that their consciences would restrain, or what enormities, that we might not expect to be committed? When men once consent to be unjust, they lose, at the same instant with their virtue, a considerable portion of that sense of shame, which, till then, had been found a successful protector against the sallies of vice. From that awful period, almost every expectation is forlorn: the heart is left unguarded: its great protector is no more: the vices therefore, which so long encompassed it in vain, obtain an easy victory: in crouds they pour into the defenceless avenues, and take possession of the soul: there is nothing now too vile for them to meditate, too impious to perform. Such was the situation of the despotick sovereigns of Africa. They had once ventured to pass the bounds of virtue, and they soon proceeded to enormity. This was particularly conspicuous in that general conduct, which they uniformly observed, after any unsuccesful conflict. Influenced only by the venal motives of European traffick, they first made war upon the neighbouring tribes, contrary to every principle of justice; and if, by the flight of the enemy, or by other contingencies, they were disappointed of their prey, they made no hesitation of immediately turning their arms against their own subjects. The first villages they came to, were always marked on this occasion, as the first objects of their avarice. They were immediately surrounded, were afterwards set on fire, and the wretched inhabitants seized, as they were escaping from the flames. These, consisting of whole families, fathers, brothers, husbands, wives, and children, were instantly driven in chains to the merchants, and consigned to slavery.
(I.viii)",,19103,"","""From that awful period, almost every expectation is forlorn: the heart is left unguarded: its great protector is no more: the vices therefore, which so long encompassed it in vain, obtain an easy victory: in crouds they pour into the defenceless avenues, and take possession of the soul: there is nothing now too vile for them to meditate, too impious to perform.""",Inhabitants,2011-08-29 20:24:15 UTC,"Part I, Chapter viii"
7762,"",Reading,2013-11-11 21:00:21 UTC,"As republics are generated by the manners of the people, to which, as into a current, all other things are drawn, of necessity there must be as many species of men, as of republics. We have already, in the fourth book, gone over that which we have pronounced to be good and just. We are now to go over the contentious and ambitious man, who is formed according to the Spartan republic; and then, him resembling an oligarchy; then the democratic; and then the tyrannic man, that we may contemplate the most unjust man, and set him in opposition to the most just, that our inquiry may be completed! The ambitious republic is first to be considered: it is indeed difficult for a city in this manner constituted, i. e. like Sparta, to be changed; but as every thing which is generated is liable to corruption, even such a constitution as this will not remain for ever, but be dissolved. (I shall pass over all the astrological and mystical whimsies which we meet with so often in Plato, interspersed among the most sublime wisdom and profound knowledge, and insert only what is intelligible.) The amount of what he says in this place about numbers and music, is, that mistakes will insensibly be made in the choice of persons for guardians of the laws; and by these guardians, in the rewards and promotion of merit. They will not always expertly distinguish the several species of geniuses, the golden, the silver, the brazen, and the iron. Whilst iron shall be mixed with silver, and brass with gold, dissimilitude, and discord arise, and generate war, and enmity, and sedition. When sedition is risen, two of the species of geniuses, the iron and brazen, will be carried away after gain, and the acquisition of lands and houses, gold and silver. But the golden and silver geniuses, as they are not in want, but naturally rich, will lead the soul towards virtue and the original constitution. Thus divided, drawing contrary ways, and living in a violent manner, will not this republic be in the middle, between aristocracy and oligarchy imitating, in some things, the former republic, and in others oligarchy? They will honour their rulers, their military will abstain from agriculture and mechanic arts; they will have common meals, gymnastic exercises, and contests of war, as in the former republic; but they will be afraid to bring wise men into the magistracy, be cause they have no longer any such as are truly simple and inflexible, but such as are of a mixed kind, more forward and rough, more fitted by their natural genius for war than peace, esteeming tricks and stratagems; such as these shall desire wealth, and hoard up gold and silver, as those who live in oligarchies. While they spare their own, they will love to squander the substance of others upon their pleasures: They will fly from the law, as children from a father, who have been educated not by persuasion but by force. Such a republic, mixed of good and ill, will be most remarkable for the prevalence of the contentious and ambitious spirit.
(pp. 189-91)
What now shall the man be, correspondent to this republic? He will be arrogant and rough towards inferiors; mild towards equals, but extremely submissive to governors; fond of dignity and the magistracy, but thinking that political management, and military performances, not eloquence, nor any such thing, should entitle him to them: while young he may despise money, but the older he grows the more he will value it, because he is of the covetous temper, and not sincerely affected to virtue and reason. Such an ambitious youth resembles such a city, and is formed somehow in this manner:--His father, a worthy man, in an ill-regulated city, shuns honours, and magistracies, and law-suits, and all public business, that, as he can do no good, he may have no trouble. The son hears his mother venting her indignation, and complaining that she is neglected among other women, because her husband is not in the magistracy, nor attentive to the making of money; that he is unmanly and remiss, and such other things as wives are apt to cant over concerning such husbands. The domestics too privately say the same things to the sons, stimulating them to be more of men than their father, and more attentive to their money. When they go abroad they hear the same things, and see that those who mind their own affairs are called simple, and such as mind not their affairs are commended. The young man comparing the conduct, speeches, and pursuits of his father with those of other men, the one watering the rational part of his soul, and the others the concupiscible and irascible, he delivers up the government within himself to a middle power, that which is irascible and fond of contention, and so he becomes a haughty and ambitious man.--We have now the second republic, and the second man.
(pp. 191-2)
This is oligarchy. Now let us consider the man who resembles it. The change from the ambitious to the oligarchic man is chiefly in this manner:--The ambitious man, has a son, who emulates his father, and follows his steps; afterwards he dashes on the city, as on a rock, wasting his substance in the office of a general, or some other principal magistracy; then falling into courts of justice, destroyed by sycophants, stripped of his dignities, disgraced, and losing all his substance. When he has thus suffered, and lost his substance, in a terror he pushes headlong from the throne of his soul that ambitious disposition; and, being humbled by his poverty, turns to the making of money, lives sparingly and meanly, and applying to work, scrapes together substance. He then seats in that throne the avaricious disposition, and makes it a mighty king within himself, decked out with Persian crowns, bracelets, and scepters. Having placed the virtuous and ambitious disposition low on the ground, he reasons on nothing but how lesser substance shall be made greater, admires and honours nothing but riches and rich people. This is the change from an ambitious youth to a covetous one, and this is the oligarchic man.
(pp. 193-4)
This is oligarchy. Now let us consider the man who resembles it. The change from the ambitious to the oligarchic man is chiefly in this manner:--The ambitious man, has a son, who emulates his father, and follows his steps; afterwards he dashes on the city, as on a rock, wasting his substance in the office of a general, or some other principal magistracy; then falling into courts of justice, destroyed by sycophants, stripped of his dignities, disgraced, and losing all his substance. When he has thus suffered, and lost his substance, in a terror he pushes headlong from the throne of his soul that ambitious disposition; and, being humbled by his poverty, turns to the making of money, lives sparingly and meanly, and applying to work, scrapes together substance. He then seats in that throne the avaricious disposition, and makes it a mighty king within himself, decked out with Persian crowns, bracelets, and scepters. Having placed the virtuous and ambitious disposition low on the ground, he reasons on nothing but how lesser substance shall be made greater, admires and honours nothing but riches and rich people. This is the change from an ambitious youth to a covetous one, and this is the oligarchic man.
(pp. 193-4)
Let us consider now the character of a democratical man, and how he arises out of that parsimonious one who, under the oligarchy, was trained up by his father in his manners. Such a one by force governs his own pleasures, which are expensive, and tend not to making money, and are called unnecessary. Eating, so far as conduces to preserve life, health, and a good habit of body, is a pleasure of the necessary kind: but the desire of these things beyond these purposes, is capable of being curbed in youth; and, being hurtful to the body and to the soul, with reference to her attaining wisdom and temperance, may be called unnecessary: in the same manner we shall say of venereal desires, and others. We just now denominated a drone the man who was full of such desires and pleasures; but the oligarchic man, him who was under the necessary ones. The democratic appears to arise from the oligarchic man in this manner:--When a young man, bred up without proper instruction, and in a parsimonious manner, comes to taste the honey of the drones, and associates with those vehement: and terrible creatures, who are able to procure pleasures every way diversified, from every quarter; thence imagine there is the beginning of a change in him, from the oligarchic to the democratic. And as the city was changed by the assistance of an alliance from without, with one party of it, with which it was of kin, shall not the youth be changed in the same manner, by the assistance of one species of desires from without, to another within him, which resembles it, and is akin to it? By all means. If any assistance be given to the oligarchic party within him, by his father, or the others of his family, admonishing and upbraiding him, then truly arises sedition and opposition, and a fight within him, with himself. Sometimes the democratic party yields to the oligarchic; some of the desires are destroyed, others retire, on the rise of a certain modesty in the soul of the youth, and he is again rendered somewhat decent. Again, when some desires retire, there are others akin to them, which grow up, and through inattention to the father's instructions, become both many and powerful, draw towards intimacies among themselves, and generate a multitude, seize the citadel or the soul of the youth, finding it evacuated of noble learning and pursuits, and of true reasoning, which are the best watchmen and guardians in the understandings of men beloved of the gods; and then false and boasting reasonings and opinions, rushing up in their stead, possess the same place in such a one. These false and boasting reasonings, denominating modesty to be stupidity; temperance, unmanliness; moderation, rusticity; decent expence, illiberality; thrust them all out disgracefully, and expel them their territories, and lead in in triumph insolence and anarchy, and luxury and impudence, with encomiums and applauses, shining with a great retinue, and crowned with crowns. Insolence they denominate education; anarchy, liberty; luxury, magnificence; and impudence, manhood. In this manner, a youth bred up with the necessary desires changes into the licentiousness and remissness of the unnecessary and unprofitable pleasures; his life is not regulated by any order, but deeming it pleasant, free, and happy, he puts all laws whatever on a level; like the city, he is fine and variegated, and many men and women too would desire to imitate his life, as he hath in him a great many patterns of republics and of manners.
(pp. 195-8)",,23176,"","""If any assistance be given to the oligarchic party within him, by his father, or the others of his family, admonishing and upbraiding him, then truly arises sedition and opposition, and a fight within him, with himself.""","",2013-11-11 21:00:21 UTC,Book VIII
7762,"",Reading,2013-11-11 21:02:45 UTC,"Let us consider now the character of a democratical man, and how he arises out of that parsimonious one who, under the oligarchy, was trained up by his father in his manners. Such a one by force governs his own pleasures, which are expensive, and tend not to making money, and are called unnecessary. Eating, so far as conduces to preserve life, health, and a good habit of body, is a pleasure of the necessary kind: but the desire of these things beyond these purposes, is capable of being curbed in youth; and, being hurtful to the body and to the soul, with reference to her attaining wisdom and temperance, may be called unnecessary: in the same manner we shall say of venereal desires, and others. We just now denominated a drone the man who was full of such desires and pleasures; but the oligarchic man, him who was under the necessary ones. The democratic appears to arise from the oligarchic man in this manner:--When a young man, bred up without proper instruction, and in a parsimonious manner, comes to taste the honey of the drones, and associates with those vehement: and terrible creatures, who are able to procure pleasures every way diversified, from every quarter; thence imagine there is the beginning of a change in him, from the oligarchic to the democratic. And as the city was changed by the assistance of an alliance from without, with one party of it, with which it was of kin, shall not the youth be changed in the same manner, by the assistance of one species of desires from without, to another within him, which resembles it, and is akin to it? By all means. If any assistance be given to the oligarchic party within him, by his father, or the others of his family, admonishing and upbraiding him, then truly arises sedition and opposition, and a fight within him, with himself. Sometimes the democratic party yields to the oligarchic; some of the desires are destroyed, others retire, on the rise of a certain modesty in the soul of the youth, and he is again rendered somewhat decent. Again, when some desires retire, there are others akin to them, which grow up, and through inattention to the father's instructions, become both many and powerful, draw towards intimacies among themselves, and generate a multitude, seize the citadel or the soul of the youth, finding it evacuated of noble learning and pursuits, and of true reasoning, which are the best watchmen and guardians in the understandings of men beloved of the gods; and then false and boasting reasonings and opinions, rushing up in their stead, possess the same place in such a one. These false and boasting reasonings, denominating modesty to be stupidity; temperance, unmanliness; moderation, rusticity; decent expence, illiberality; thrust them all out disgracefully, and expel them their territories, and lead in in triumph insolence and anarchy, and luxury and impudence, with encomiums and applauses, shining with a great retinue, and crowned with crowns. Insolence they denominate education; anarchy, liberty; luxury, magnificence; and impudence, manhood. In this manner, a youth bred up with the necessary desires changes into the licentiousness and remissness of the unnecessary and unprofitable pleasures; his life is not regulated by any order, but deeming it pleasant, free, and happy, he puts all laws whatever on a level; like the city, he is fine and variegated, and many men and women too would desire to imitate his life, as he hath in him a great many patterns of republics and of manners.
(pp. 195-8)",,23177,"","""Again, when some desires retire, there are others akin to them, which grow up, and through inattention to the father's instructions, become both many and powerful, draw towards intimacies among themselves, and generate a multitude, seize the citadel or the soul of the youth, finding it evacuated of noble learning and pursuits, and of true reasoning, which are the best watchmen and guardians in the understandings of men beloved of the gods; and then false and boasting reasonings and opinions, rushing up in their stead, possess the same place in such a one.""",Inhabitants and Rooms,2013-11-11 21:02:45 UTC,Book VIII
7762,"",Reading,2013-11-11 21:04:26 UTC,"Let us consider now the character of a democratical man, and how he arises out of that parsimonious one who, under the oligarchy, was trained up by his father in his manners. Such a one by force governs his own pleasures, which are expensive, and tend not to making money, and are called unnecessary. Eating, so far as conduces to preserve life, health, and a good habit of body, is a pleasure of the necessary kind: but the desire of these things beyond these purposes, is capable of being curbed in youth; and, being hurtful to the body and to the soul, with reference to her attaining wisdom and temperance, may be called unnecessary: in the same manner we shall say of venereal desires, and others. We just now denominated a drone the man who was full of such desires and pleasures; but the oligarchic man, him who was under the necessary ones. The democratic appears to arise from the oligarchic man in this manner:--When a young man, bred up without proper instruction, and in a parsimonious manner, comes to taste the honey of the drones, and associates with those vehement: and terrible creatures, who are able to procure pleasures every way diversified, from every quarter; thence imagine there is the beginning of a change in him, from the oligarchic to the democratic. And as the city was changed by the assistance of an alliance from without, with one party of it, with which it was of kin, shall not the youth be changed in the same manner, by the assistance of one species of desires from without, to another within him, which resembles it, and is akin to it? By all means. If any assistance be given to the oligarchic party within him, by his father, or the others of his family, admonishing and upbraiding him, then truly arises sedition and opposition, and a fight within him, with himself. Sometimes the democratic party yields to the oligarchic; some of the desires are destroyed, others retire, on the rise of a certain modesty in the soul of the youth, and he is again rendered somewhat decent. Again, when some desires retire, there are others akin to them, which grow up, and through inattention to the father's instructions, become both many and powerful, draw towards intimacies among themselves, and generate a multitude, seize the citadel or the soul of the youth, finding it evacuated of noble learning and pursuits, and of true reasoning, which are the best watchmen and guardians in the understandings of men beloved of the gods; and then false and boasting reasonings and opinions, rushing up in their stead, possess the same place in such a one. These false and boasting reasonings, denominating modesty to be stupidity; temperance, unmanliness; moderation, rusticity; decent expence, illiberality; thrust them all out disgracefully, and expel them their territories, and lead in in triumph insolence and anarchy, and luxury and impudence, with encomiums and applauses, shining with a great retinue, and crowned with crowns. Insolence they denominate education; anarchy, liberty; luxury, magnificence; and impudence, manhood. In this manner, a youth bred up with the necessary desires changes into the licentiousness and remissness of the unnecessary and unprofitable pleasures; his life is not regulated by any order, but deeming it pleasant, free, and happy, he puts all laws whatever on a level; like the city, he is fine and variegated, and many men and women too would desire to imitate his life, as he hath in him a great many patterns of republics and of manners.
(pp. 195-8)",,23178,"","""These false and boasting reasonings, denominating modesty to be stupidity; temperance, unmanliness; moderation, rusticity; decent expence, illiberality; thrust them all out disgracefully, and expel them their territories, and lead in in triumph insolence and anarchy, and luxury and impudence, with encomiums and applauses, shining with a great retinue, and crowned with crowns.""","",2013-11-11 21:04:26 UTC,Book VIII
7858,"",ECCO-TCP,2014-03-16 16:59:13 UTC,"Ingratitude, it is justly observed, is a crime of Syrian dye; but alas! it is a crime from which very few of the human race can plead an exemption; particularly to that supreme Being whose mercies to us demand our most animated gratitude! while in the meridian of health and prosperity we neglect those great duties we ought to perform, and which, when descended under the clouded horizon of sickness and adversity, we cannot perform. It is in this state the mind resumes its salutary attribute of reflection--It is then she would wish, by a life of prudence and penance in future, to ward off calamities which antecedent intemperance or impiety make her dread for the present, both as to body and soul! When the human mind is in this susceptible disposition, a wise and humane clergyman should avail himself of its situation (as in it we are more inclined to hear and follow good advice than at any other time) by visiting patients in such situations, and admonishing them to refrain from a repetition of those irregularities, which perhaps laid the foundation of their present sickness; and that such sickness was the consequent punishment, of their criminal neglect of the performance of their religious duty:"" or in any other pathetic manner, that the love or duty of Christianity might dictate.--For, as the state of heat, in metallic substances, is the state wherein they are made capable to assume new or beautiful forms, so the state of affliction is the state to mould the human mind to every pursuit that is congenial to the dignity of its nature. But, I am extremely sorry to say, that there is very little attention paid to the discharge of this indispensible duty in an hospital; more especially at the time that it is most necessary, towards the approach of death!--For, it is truly lamentable to see, how shamefully negligent in this momentous concern, are the people about an expiring wretch in an hospital-- to whom custom, joined to innate insensibility, has made it as indifferent to see a patient leaving the world, as leaving the hospital! This conduct is not only inhuman, but impious in the highest degree; as at this awful tremendous moment, desponding fears and infidel doubts find an easy conquest of a mind, which, though not strengthened by Christian philosophy, is considerably weakened by disease. This, therefore, is the time to administer to the exhausted mind the lenient balsam of Christianity, by infusing into the anxious, trembling, palpitating soul a conviction, a hope, and a belief of its divine and merciful author's protection in a future state! I would not dwell so long on this matter, but from an internal conviction, that virtue and good morals are as often the means of preserving health, as medicine is in restoring it. A proper method of treating the minds and morals of patients shall be pointed out hereafter in its place; that is, immediately after suggesting a plan for the removal or mitigation of all the antecedent bodily inconveniencies alluded to.
(pp. 28-30)",,23746,"","""This conduct is not only inhuman, but impious in the highest degree; as at this awful tremendous moment, desponding fears and infidel doubts find an easy conquest of a mind, which, though not strengthened by Christian philosophy, is considerably weakened by disease.""",Empire,2014-03-16 16:59:13 UTC,""
5767,"",Reading,2014-04-29 04:38:14 UTC,"His great fear of death, and the strange dark manner in which Sir John Hawkins imparts the uneasiness which he expressed on account of offences with which he charged himself, may give occasion to injurious suspicions, as if there had been something of more than ordinary criminality weighing upon his conscience. On that account, therefore, as well as from the regard to truth which he inculcated, I am to mention, (with all possible respect and delicacy however,) that his conduct after he came to London, and had associated with Savage and others, was not so strictly virtuous, in one respect, as when he was a younger man. It was well known, that his amorous inclinations were uncommonly strong and impetuous. He owned to many of his friends, that he used to take women of the town to taverns, and hear them relate their history. In short, it must not be concealed, that like many other good and pious men, amongst whom we may place the Apostle Paul, upon his own authority, Johnson was not free from propensities which were ever ""warring against the law of his mind,""--and that in his combats with them, he was sometimes overcome.
(II, pp. 567-8, pp. 985-6 in Penguin)",,23825,"","""In short, it must not be concealed, that like many other good and pious men, amongst whom we may place the Apostle Paul, upon his own authority, Johnson was not free from propensities which were ever 'warring against the law of his mind,'--and that in his combats with them, he was sometimes overcome.""","",2014-04-29 04:38:14 UTC,""
7934,"",Reading,2014-06-19 16:55:19 UTC,"The reward which Nature bestows upon good behaviour under misfortune, is thus exactly proportioned to the degree of that good behaviour. The only compensation she could possibly make for the bitterness of pain and distress is thus too, in equal degrees of good behaviour, exactly proportioned to the degree of that pain and distress. In proportion to the degree of the self-command which is necessary in order to conquer our natural sensibility, the pleasure and pride of the conquest are so much the greater; and this pleasure and pride are so great that no man can be altogether unhappy who completely enjoys them. Misery and wretchedness can never enter the breast in which dwells complete self-satisfaction; and though it may be too much, perhaps, to say, with the Stoics, that, under such an accident as that above mentioned, the happiness of a wise man is in every respect equal to what it could have been under any other circumstances; yet it must be acknowledged, at least, that this complete enjoyment of his own self-applause, though it may not altogether extinguish, must certainly very much alleviate his sense of his own sufferings.
(text from from econlib.org, III.i.69; cf. pp. 147-8 in Liberty Fund ed.)",,24011,"","""In proportion to the degree of the self-command which is necessary in order to conquer our natural sensibility, the pleasure and pride of the conquest are so much the greater; and this pleasure and pride are so great that no man can be altogether unhappy who completely enjoys them.""",Empire,2014-06-19 16:55:19 UTC,""
7934,"",Reading,2014-06-19 19:36:44 UTC,"But though the total want of sensibility to personal injury, to personal danger and distress, would, in such situations, take away the whole merit of self-command, that sensibility, however, may very easily be too exquisite, and it frequently is so. When the sense of propriety, when the authority of the judge within the breast, can control this extreme sensibility, that authority must no doubt appear very noble and very great. But the exertion of it may be too fatiguing; it may have too much to do. The individual, by a great effort, may behave perfectly well. But the contest between the two principles, the warfare within the breast, may be too violent to be at all consistent with internal tranquillity and happiness. The wise man whom Nature has endowed with this too exquisite sensibility, and whose too lively feelings have not been sufficiently blunted and hardened by early education and proper exercise, will avoid, as much as duty and propriety will permit, the situations for which he is not perfectly fitted. The man whose feeble and delicate constitution renders him too sensible to pain, to hardship, and to every sort of bodily distress, should not wantonly embrace the profession of a soldier. The man of too much sensibility to injury, should not rashly engage in the contests of faction. Though the sense of propriety should be strong enough to command all those sensibilities, the composure of the mind must always be disturbed in the struggle. In this disorder the judgment cannot always maintain its ordinary acuteness and precision; and though he may always mean to act properly, he may often act rashly and imprudently, and in a manner which he himself will, in the succeeding part of his life, be for ever ashamed of. A certain intrepidity, a certain firmness of nerves and hardiness of constitution, whether natural or acquired, are undoubtedly the best preparatives for all the great exertions of self-command.
(text from http://www.econlib.org, VI.iii.19; cf. p. 245 in Liberty Fund ed.)",,24033,"","""But the contest between the two principles, the warfare within the breast, may be too violent to be at all consistent with internal tranquillity and happiness.""",Empire,2014-06-19 19:36:52 UTC,""