updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2011-07-18 17:52:32 UTC,18903,"Yet are there some can waste their whole Age
Amid the Dullness of a College;
Whom Reason and Goodsense deride;
The Sons of PEDANTRY and PRIDE!
Heav'ns! of how cynnical a Nature
The school-taught Race of ALMA MATER!
Who, of cramp'd Mind and clouded Brain
Bind GENIUS in a Gothic Chain;
Whose Learning only proves of Use
Reason to vitiate or traduce;
While dark SMIGLECIUS frowns away
Each unsophisticated Ray!
Yet such as these affect the Skies;
Too supercilious to be wise!
(16-17, ll. 253-66)","","""Heav'ns! of how cynnical a Nature / The school-taught Race of ALMA MATER! / Who, of cramp'd Mind and clouded Brain / Bind GENIUS in a Gothic Chain.""",7013,,"Searching ""mind"" and ""chain"" in HDIS (Poetry)",2011-07-18 17:51:54 UTC,"","",Fetters
2011-07-19 14:44:38 UTC,18922,"Precious gift! O may'st thou rest,
Dear associate of my breast!
Happy shall I, Clara, be,
Thus possessing part of thee!
While affection fond as fair,
Forms a chain of every hair,
A chain, which round the willing mind,
Sensibility shall bind.
(vol. II, p. 110)","","""While affection fond as fair, / Forms a chain of every hair, / A chain, which round the willing mind, / Sensibility shall bind.""",7014,,"Searching ""mind"" and ""chain"" in HDIS (Poetry)",2011-07-19 14:44:38 UTC,I've included the entire poem,"",Fetters
2012-01-06 19:06:44 UTC,19379,"VIOLA.
My freedom I gladly resign,
Nor shall I for liberty ever repine.
OCTAVIO.
And I from my purpose will never depart,
To bind faster those bonds in which Love holds your heart.
(III.iii)","","""And I from my purpose will never depart, / To bind faster those bonds in which Love holds your heart.""",7140,,"Searching ""bond"" and ""heart"" in HDIS (Drama)",2012-01-06 19:06:35 UTC,"","Act III, Scene iii",Fetters
2012-01-09 18:00:43 UTC,19418,"Nor climates only, but each age imparts
The kindly bias to our social hearts.
See the swath'd infant cling to the embrace,
Th' instinctive fondness dawning in its face,
See it, ascending, strengthen as it grows,
Till ripe and riper the affection glows,
Then view the child, its toys and trinkets share,
With some lov'd partner of its little care:
Behold the man a firmer bond requires,
For him the passion kindles all its fires;
Next, see his numerous offspring twining near,
Now move the smile, and now excite the tear;
Terror and transport in his bosom reign,
Succession sweet of pleasure and and of pain,
As age advances, some sensations cease,
Some, lingering, leave the heart, while some increase:
Thus, when life's vigorous passions are no more,
Self-love creeps closest to the social power;
The stooping vet'ran with time-silver'd hair,
Crawls to the blazing hearth and wicker chair;
There huddled close, he fondly hopes to spy
His goodly sons and daughters standing by;
To the lisp'd tale he bends the greedy ear,
And o'er his children's children drops a tear;
Or, every friend surviv'd, himself half dead,
Frail nature still demands her board, her bed;
And these some kindred spirit shall bestow,
His wants supply, or mitigate his woe;
Still Sympathy shall watch his fleeting breath,
And gently lead him to the gates of death.","","""Behold the man a firmer bond requires, / For him the passion kindles all its fires.""",5637,,Searching in HDIS (Poetry),2012-01-09 18:00:43 UTC,"","",""
2012-01-31 18:55:10 UTC,19563,"There is a natural order in the progress of the sciences, and good reasons may be assigned why the philosophy of body should be elder sister to that of mind, and of a quicker growth; but the last hath the principle of life no less than the first, and will grow up, though slowly, to maturity. The remains of ancient philosophy upon this subject, are venerable ruins, carrying the marks of genius and industry, sufficient to inflame, but not to satisfy, our curiosity. In later ages, Des Cartes was the first that pointed out the road we ought to take in those dark regions. Malebranche, Arnaud, Locke, Berkeley, Buffier, Hutcheson, Butler, Hume, Price, Lord Kames, have laboured to make discoveries; nor have they laboured in vain. For, however different and contrary their conclusions are, however sceptical some of them, they have all given new light, and cleared the way to those who shall come after them.
(Preface, 5)","","""In later ages, Des Cartes was the first that pointed out the road we ought to take in those dark regions [of the mind].""",5642,,Reading in Google Books,2012-01-31 18:55:10 UTC,"",Preface,""
2012-01-31 18:58:13 UTC,19564,"4. We frequently meet with a distinction in writers upon this subject, between things in the mind, and things external to the mind. The powers, faculties, and operations of the mind, are things in the mind. Every thing is said to be in the mind, of which the mind is the subject. It is self-evident, that there are some things which cannot exist without a subject to which they belong, and of which they are attributes. Thus colour must be in something coloured; figure in something figured; thought can only be in something that thinks; wisdom and virtue cannot exist but in some being that is wise and virtuous. When therefore we speak of things in the mind, we understand by this, things of which the mind is the subject. Excepting the mind itself, and things in the mind, all other things are said to be external. It ought therefore to be remembered, that this distinction between things in the mind, and things external, is not meant to signify the place of the things we speak of, but their subject.
There is a figurative sense in which things are said to be in the mind, which it is sufficient barely to mention: We say such a thing was not in my mind, meaning no more than that I had not the least thought of it. By a figure, we put the thing for the thought of it. In this sense external things, are in the mind as often as they are the objects of our thought.
(I.i.4, 15)","","""Thus colour must be in something coloured; figure in something figured; thought can only be in something that thinks; wisdom and virtue cannot exist but in some being that is wise and virtuous.""",5642,,Reading in Google Books ,2012-01-31 18:57:08 UTC," Book I, Chapter i Explication of Words. META-METAPHORICAL throughout this opening...","Book I, Chapter i",""
2012-01-31 18:59:09 UTC,19565,"A Philosopher is, no doubt, entitled to examine even those distinctions that are to be found in the structure of all languages; and, if he is able to shew that there is no foundation for them in the nature of the things distinguished; if he can point out some prejudice common to mankind which has led them to distinguish things that are not really different; in that case, such a distinction may be imputed to a vulgar error, which ought to be corrected in philosophy. But when, in his first setting out, he takes it for granted, without proof, that distinctions found in the structure of all languages, have no foundation in nature; this surely is too fastidious a way of treating the common sense of mankind. When we come to be instructed by Philosophers, we must bring the old light of common sense along with us, and by it judge of the new light which the Philosopher communicates to us. But when we are required to put out the old light altogether, that we may follow the new, we have reason to be on our guard. There may be distinctions that have a real foundation, and which may be necessary in philosophy, which are not made in common language, because not necessary in the common business of life. But I believe no instance will be found of a distinction made in all languages, which has not a just foundation in nature.
(I.i.9, 20-1)","","""When we come to be instructed by Philosophers, we must bring the old light of common sense along with us, and by it judge of the new light which the Philosopher communicates to us.""",5642,,Reading in Google Books ,2012-01-31 18:59:09 UTC,"","Book I, Chapter i",Optics
2012-01-31 19:00:06 UTC,19566,"It ought to be observed, that the Pythagoreans and the Platonists, whether elder or latter, made the eternal ideas to be objects of science only, and of abstract contemplation, not the objects of sense. And in this the ancient system of eternal ideas differs from the modern one of Father Malebranche. He held in common with other modern Philosophers, that no external thing is perceived by us immediately, but only by ideas: But he thought, that the ideas, by which we perceive an external world, are the ideas of the Deity himself, in whose mind the ideas of all things past, present, and future, must have been from eternity; for the Deity being intimately present to our minds at all times, may discover to us as much of his ideas as he sees proper, according to certain established laws of nature: And in his ideas, as in a mirror, we perceive whatever we do perceive of the external world.
(i.i.10, 24)","","""And in his [God's] ideas, as in a mirror, we perceive whatever we do perceive of the external world.""",5642,,Reading in Google Books ,2012-01-31 19:00:06 UTC,"","Book I, Chapter i",Optics
2012-01-31 19:02:22 UTC,19567,"Aristotle taught, that all the objects of our thought enter at first by the senses; and, since the sense cannot receive external material objects themselves, it receives their species; that is, their images or forms, without the matter; as wax receives the form of the seal without any of the matter of it. These images or forms, impressed upon the senses, are called sensible species and are the objects only of the sensitive part of the mind: But, by various internal powers, they are retained, refined, and spiritualized, so as to become objects of memory and imagination, and, at last, of pure intellection. When they are objects of memory and of imagination, they get the name of phantasms. When, by farther refinement, and being stripped of their particularities, they become objects of science; they are called intelligible species: So that every immediate object, whether of sense, of memory, of imagination, or of reasoning, must be some phantasm or species in the mind itself.
(I.i.10, 25)
","","""Aristotle taught, that all the objects of our thought enter at first by the senses; and, since the sense cannot receive external material objects themselves, it receives their species; that is, their images or forms, without the matter; as wax receives the form of the seal without any of the matter of it.""",5642,,Reading in Google Books ,2012-01-31 19:02:22 UTC,CROSS-REFERENCE. See Reid in Essays (on touch).,"Book I, Chapter i",Impressions
2012-01-31 19:03:45 UTC,19568,"The theory of Democritus and Epicurus, on this subject, was not very unlike to that of the Peripatetics. They held, that all bodies continually send forth slender films or spectres from their surface, of such extreme subtilty, that they easily penetrate our gross bodies, or enter by the organs of sense, and stamp their image upon the mind. The sensible species of Aristotle were mere forms without matter. The spectres of Epicurus were composed of a very subtile matter.
(I.i.10, 26)","","""They held, that all bodies continually send forth slender films or spectres from their surface, of such extreme subtilty, that they easily penetrate our gross bodies, or enter by the organs of sense, and stamp their image upon the mind.""",5642,,Reading in Google Books ,2012-01-31 19:03:45 UTC,"","Book I, Chapter i",Impressions