work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3593,"","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",2005-03-22 00:00:00 UTC,"An Attempt towards finding out the true Notion or Definition of God, and a cleare Convixtion that there is an indelible Idea of a Being absolutely perfect in the Mind of Man",,9308,"","""[T]here is an indelible Idea of a Being absolutely perfect in the Mind of Man.""",Writing,2011-12-23 16:58:09 UTC,"Book I, Part iii"
3593,"","Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979): 191-205. p. 192. ",2005-03-22 00:00:00 UTC,"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ",,9309,"•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","The idea of an absolutely perfect being ""is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever""","",2011-12-23 16:57:19 UTC,"Book I, Part iii"
3593,Blank Slate,"Reading G. A. J. Rogers ""Locke, Newton, and the Cambridge Platonists on Innate Ideas."" JHI 40:2 (1979):191-205. p. 192. ",2005-03-22 00:00:00 UTC,"[The idea of an absolutely perfect being] is as distinct and indelible an Idea in the Soul, as the Idea of the five Regular Bodyes, or any other Idea whatsoever. [The mind of man is not] a Table book in which nothing is writ.",,9310,"•This passage may be found in Patrides' The Cambridge Platonists (1969), p. 222. REVISIT and fill out citation.","The mind of man is not ""a Table book in which nothing is writ.""","",2011-12-23 16:56:37 UTC,"Book I, Part iii"
3593,"",Reading Yolton's Locke Dictionary (101),2005-03-28 00:00:00 UTC,[Denies] Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack
(p. 13),,9311,"•Yolton notes, ""More wished to dissociate himself from this literal language while still defending innateness"" (101).
•I've included 5 times: Torch, Stars, Red Letters, Characters, Almanac
• REVISIT and fill out citation","There are not ""Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight [...] and Red Letters or Astronomical Characters in an Almanack.""","",2009-12-12 17:30:21 UTC,""
3595,"","Searching ""heart"" and ""seal"" in HDIS (Poetry)",2005-04-17 00:00:00 UTC,"Upon thine heart let me be put,
and set like as a seal;
And as a seal upon thine arme,
thus do thou with me deal;
For love is strong as death, as grave,
cruel as jealousie.
The coals thereof are coals of fire,
which flame most vehemently.
",,9316,"","""Upon thine heart let me be put, / and set like as a seal; / And as a seal upon thine arme""","",2009-09-14 19:34:07 UTC,Stanza 6
3596,"",Reading Ron Cooleys' website. <http://www.usask.ca/english/phoenix/cavendishpoems1.htm>.,2006-12-15 00:00:00 UTC,"Thoughts as a Pen do write upon the Braine;
The Letters which wise Thoughts do write, are plaine.
Fooles Scribble, Scrabble, and make many a Blot,
Which makes them Non-sense speak, they know not what.
Or Thoughts like Pencils draw still to the Life,
And Fancies mixt, as colours give delight.
Sad melancholy Thoughts are for Shadowes plac'd,
By which the lighter Fancies are more grac'd.
As through a dark, and watry Cloud, more bright,
The Sun breakes forth with his Resplendent Light.
Or like to Night's black Mantle, where each Star
Doth clearer seem, so lighter Fancies are.
Some like to Rain-bowes various Colours shew,
So round the Braine Fantastick Fancies grow. ",2007-04-26,9317,"","""Thoughts as a Pen do write upon the Braine; / The Letters which wise Thoughts do write, are plaine.""",Writing,2012-04-26 20:40:58 UTC,I've included the entire poem
3596,"",Reading Ron Cooleys' website. <http://www.usask.ca/english/phoenix/cavendishpoems1.htm>.,2006-12-15 00:00:00 UTC,"Thoughts as a Pen do write upon the Braine;
The Letters which wise Thoughts do write, are plaine.
Fooles Scribble, Scrabble, and make many a Blot,
Which makes them Non-sense speak, they know not what.
Or Thoughts like Pencils draw still to the Life,
And Fancies mixt, as colours give delight.
Sad melancholy Thoughts are for Shadowes plac'd,
By which the lighter Fancies are more grac'd.
As through a dark, and watry Cloud, more bright,
The Sun breakes forth with his Resplendent Light.
Or like to Night's black Mantle, where each Star
Doth clearer seem, so lighter Fancies are.
Some like to Rain-bowes various Colours shew,
So round the Braine Fantastick Fancies grow. ",2007-04-26,9318,"","""Or Thoughts like Pencils draw still to the Life, / And Fancies mixt, as colours give delight.""",Writing,2012-04-26 20:42:30 UTC,I've included the entire poem
3598,"",Reading Ron Cooleys' website. <http://www.usask.ca/english/phoenix/cavendishpoems1.htm>.,2006-12-15 00:00:00 UTC,"I Language want, to dresse my Fancies in,
The Haire's uncurl'd, the Garments loose, and thin;
Had they but Silver Lace to make them gay,
Would be more courted then in poore array.
Or had they Art, might make a better show;
But they are plaine, yet cleanly doe they goe.
The world in Bravery doth take delight,
And glistering Shews doe more attract the sight;
And every one doth honour a rich Hood,
As if the outside made the inside good.
And every one doth bow, and give the place,
Not for the Mans sake, but the Silver Lace.
Let me intreat in my poore Booke's behalfe,
That all may not adore the Golden Calf.
Consider, pray, Gold hath no life therein,
And Life in Nature is the richest thing.
So Fancy is the Soul in Poetrie,
And if not good, a Poem ill must be.
Be just, let Fancy have the upper place,
And then my Verses may perchance finde grace.
If flattering Language all the Passions rule,
Then Sense, I feare, will be a meere dull Foole. ",2007-04-26,9325,Is this a real metaphor of mind? DELETE?,"""So Fancy is the Soul in Poetrie, / And if not good, a Poem ill must be.""","",2012-04-26 20:52:27 UTC,I've included the entire poem
3591,"",Reading,2013-06-10 14:19:51 UTC,"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",,20466,"","""As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal.""",Impressions and Writing,2013-06-10 14:19:51 UTC,"Chap. XI. The light of Reason is a derivative light.
"
3591,"",Reading,2013-06-10 14:31:03 UTC,"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",,20469,"","""They must have some time to spell the [GREEK] that was of Reasons writing.""",Writing,2013-06-10 14:31:15 UTC,Chap. XI. The light of Reason is a derivative light.