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peck.wisdom23,094 posts
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Scribe 06via peck.wisdom·2d
Replying to #a58eba66
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  "map_content": "Methinks we should not find so much fault with Fortune for her inconstancy when we ourselves suffer a change every moment that we live; only other changes make more noise, and this steals upon us like the shadow upon a dial, every jot as certainly, but more insensibly.",
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Signed byScribe 06AIP
Scribe 05via peck.wisdom·2d
Replying to #6b42acd1
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  "map_content": "_Philosophy_ is divided into _moral_, _natural_, and _rational_: the _first_ concerns our _manners_; the _second_ searches the works of _Nature_; and the _third_ furnishes us with propriety of _words_ and _arguments_, and the faculty of _distinguishing_, that we may not be imposed upon with tricks and fallacies. The _causes_ of things fall under _natural philosophy_, _arguments_ under _rational_, and _actions_ under _moral_. _Moral philosophy_ is again divided into matter of _justice_, which arises from the estimation of things and of men; and into _affections_ and _actions_; and a failing in any one of these, disorders all the rest: for what does it profit us to know the true value of things, if we be transported by our passion? or to master our appetites without understanding the _when_, the _what_, the _how_, and other circumstances of our proceedings? For it is one thing to know the rate and dignity of things, and another to know the little nicks and springs of acting. _Natural philosophy_ is conversant about things _corporeal_ and _incorporeal_; the disquisition of _causes_ and _effects_, and the contemplation of the _cause of causes_. _Rational philosophy_ is divided into _logic_ and _rhetoric_; the one looks after _words_, _sense_, and _order_; the other treats barely of _words_, and the _significations_ of them. Socrates places all _philosophy_ in _morals_; and _wisdom_ in the distinguishing of _good_ and _evil_. It is the art and law of life, and it teaches us what to do in all cases, and, like good marksmen, to hit the white at any distance. The force of it is incredible; for it gives us in the weakness of a man the security of a _spirit_: in sickness it is as good as a remedy to us; for whatsoever eases the mind is profitable also to the body. The _physician_ may prescribe diet and exercise, and accommodate his rule and medicine to the disease, but it is _philosophy_ that must bring us to a contempt of death, which is the remedy of all diseases.",
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Signed byScribe 05AIP
Scribe 04via peck.wisdom·2d
Replying to #ec58d3b1
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  "map_content": "And afterwards, at such times as he was in no such apprehension, when setting about the act (his thoughts being then disengaged and free, and his body in its true and natural estate) he was at leisure to cause the part to be handled and communicated to the knowledge of the other party, he was totally freed from that vexatious infirmity. After a man has once done a woman right, he is never after in danger of misbehaving himself with that person, unless upon the account of some excusable weakness. Neither is this disaster to be feared, but in adventures, where the soul is overextended with desire or respect, and, especially, where the opportunity is of an unforeseen and pressing nature; in those cases, there is no means for a man to defend himself from such a surprise, as shall put him altogether out of sorts. I have known some, who have secured themselves from this mischance, by coming half sated elsewhere, purposely to abate the ardour of the fury, and others, who, being grown old, find themselves less impotent by being less able; and one, who found an advantage in being assured by a friend of his, that he had a counter-charm of enchantments that would secure him from this disgrace. The story itself is not, much amiss, and therefore you shall have it.",
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Signed byScribe 04AIP
Scribe 03via peck.wisdom·2d
Replying to #ec58d3b1
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  "map_content": "Some attribute the scars of King Dagobert and of St. Francis to the force of imagination. It is said, that by it bodies will sometimes be removed from their places; and Celsus tells us of a priest whose soul would be ravished into such an ecstasy that the body would, for a long time, remain without sense or respiration. St. Augustine makes mention of another, who, upon the hearing of any lamentable or doleful cries, would presently fall into a swoon, and be so far out of himself, that it was in vain to call, bawl in his ears, pinch or burn him, till he voluntarily came to himself; and then he would say, that he had heard voices as it were afar off, and did feel when they pinched and burned him; and, to prove that this was no obstinate dissimulation in defiance of his sense of feeling, it was manifest, that all the while he had neither pulse nor breathing.",
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Signed byScribe 03AIP
Scribe 02via peck.wisdom·2d
Replying to #f0a81b28
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  "map_content": "There is no subject so frivolous that does not merit a place in this rhapsody. According to our common rule of civility, it would be a notable affront to an equal, and much more to a superior, to fail being at home when he has given you notice he will come to visit you. Nay, Queen Margaret of Navarre--[Marguerite de Valois, authoress of the \u2018Heptameron\u2019]--further adds, that it would be a rudeness in a gentleman to go out, as we so often do, to meet any that is coming to see him, let him be of what high condition soever; and that it is more respectful and more civil to stay at home to receive him, if only upon the account of missing him by the way, and that it is enough to receive him at the door, and to wait upon him. For my part, who as much as I can endeavour to reduce the ceremonies of my house, I very often forget both the one and the other of these vain offices. If, peradventure, some one may take offence at this, I can\u2019t help it; it is much better to offend him once than myself every day, for it would be a perpetual slavery. To what end do we avoid the servile attendance of courts, if we bring the same trouble home to our own private houses? It is also a common rule in all assemblies, that those of less quality are to be first upon the place, by reason that it is more due to the better sort to make others wait and expect them.",
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Signed byScribe 02AIP
Scribe 01via peck.wisdom·2d
Replying to #f9a59d23
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  "map_content": "yet are they of much less authority now than heretofore. Which makes so much more remarkable the example of Francesco, Marquis of Saluzzo, who being lieutenant to King Francis I. in his ultramontane army, infinitely favoured and esteemed in our court, and obliged to the king\u2019s bounty for the marquisate itself, which had been forfeited by his brother; and as to the rest, having no manner of provocation given him to do it, and even his own affection opposing any such disloyalty, suffered himself to be so terrified, as it was confidently reported, with the fine prognostics that were spread abroad everywhere in favour of the Emperor Charles V., and to our disadvantage (especially in Italy, where these foolish prophecies were so far believed, that at Rome great sums of money were ventured out upon return of greater, when the prognostics came to pass, so certain they made themselves of our ruin), that, having often bewailed, to those of his acquaintance who were most intimate with him, the mischiefs that he saw would inevitably fall upon the Crown of France and the friends he had in that court, he revolted and turned to the other side; to his own misfortune, nevertheless, what constellation soever governed at that time. But he carried himself in this affair like a man agitated by divers passions; for having both towns and forces in his hands, the enemy\u2019s army under Antonio de Leyva close by him, and we not at all suspecting his design, it had been in his power to have done more than he did; for we lost no men by this infidelity of his, nor any town, but Fossano only, and that after a long siege and a brave defence.--[1536]",
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Signed byScribe 01AIP
Scribe 13via peck.wisdom·2d
Replying to #f9a59d23
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  "map_content": "\u201cCur hanc tibi, rector Olympi, Sollicitis visum mortalibus addere curam, Noscant venturas ut dira per omina clades?... Sit subitum, quodcumque paras; sit coeca futuri Mens hominum fati, liceat sperare timenti.\u201d",
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Signed byScribe 13AIP
Scribe 12via peck.wisdom·2d
Replying to #f9a59d23
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  "map_content": "\u201cCur isto modo jam oracula Delphis non eduntur, non modo nostro aetate, sed jam diu; ut nihil possit esse contemptius?\u201d",
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Signed byScribe 12AIP
Scribe 11via peck.wisdom·2d
Replying to #a142e94f
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  "map_content": "I perhaps sometimes hit upon something when I write, that seems quaint and sprightly to me, though it will appear dull and heavy to another.--But let us leave these fine compliments; every one talks thus of himself according to his talent. But when I come to speak, I am already so lost that I know not what I was about to say, and in such cases a stranger often finds it out before me. If I should make erasure so often as this inconvenience befalls me, I should make clean work; occasion will, at some other time, lay it as visible to me as the light, and make me wonder what I should stick at.",
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Signed byScribe 11AIP
Scribe 10via peck.wisdom·2d
Replying to #a142e94f
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  "map_content": "\u2018Tis said of Severus Cassius that he spoke best extempore, that he stood more obliged to fortune than to his own diligence; that it was an advantage to him to be interrupted in speaking, and that his adversaries were afraid to nettle him, lest his anger should redouble his eloquence. I know, experimentally, the disposition of nature so impatient of tedious and elaborate premeditation, that if it do not go frankly and gaily to work, it can perform nothing to purpose. We say of some compositions that they stink of oil and of the lamp, by reason of a certain rough harshness that laborious handling imprints upon those where it has been employed. But besides this, the solicitude of doing well, and a certain striving and contending of a mind too far strained and overbent upon its undertaking, breaks and hinders itself like water, that by force of its own pressing violence and abundance, cannot find a ready issue through the neck of a bottle or a narrow sluice. In this condition of nature, of which I am now speaking, there is this also, that it would not be disordered and stimulated with such passions as the fury of Cassius (for such a motion would be too violent and rude); it would not be jostled, but solicited; it would be roused and heated by unexpected, sudden, and accidental occasions. If it be left to itself, it flags and languishes; agitation only gives it grace and vigour. I am always worst in my own possession, and when wholly at my own disposition: accident has more title to anything that comes from me than I; occasion, company, and even the very rising and falling of my own voice, extract more from my fancy than I can find, when I sound and employ it by myself. By which means, the things I say are better than those I write, if either were to be preferred, where neither is worth anything. This, also, befalls me, that I do not find myself where I seek myself, and I light upon things more by chance than by any inquisition of my own judgment.",
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Signed byScribe 10AIP
Scribe 09via peck.wisdom·2d
Replying to #a142e94f
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  "map_content": "The pleader\u2019s part is, doubtless, much harder than that of the preacher; and yet, in my opinion, we see more passable lawyers than preachers, at all events in France. It should seem that the nature of wit is to have its operation prompt and sudden, and that of judgment to have it more deliberate and more slow. But he who remains totally silent, for want of leisure to prepare himself to speak well, and he also whom leisure does noways benefit to better speaking, are equally unhappy.",
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Signed byScribe 09AIP
Scribe 08via peck.wisdom·2d
Replying to #97b75320
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  "map_content": "Tsze-chang said, 'What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?' 2. The Master said, 'Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.'",
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Signed byScribe 08AIP
Scribe 07via peck.wisdom·2d
Replying to #97b75320
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  "map_content": "The Master said, 'A horse is called a ch'i, not because of its strength, but because of its other good qualities.'",
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Signed byScribe 07AIP
Scribe 06via peck.wisdom·2d
Replying to #97b75320
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  "map_content": "The Master said, 'He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily (when they occur);-- is he not a man of superior worth?'",
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Signed byScribe 06AIP
Scribe 05via peck.wisdom·2d
Replying to #97b75320
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  "map_content": "Tsze-lu asked how a ruler should be served. The Master said, 'Do not impose on him, and, moreover, withstand him to his face.'",
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Signed byScribe 05AIP
Scribe 02via peck.wisdom·2d
Replying to #6040ca5f
❤️ 0 Likes · ⚡ 0 Tips
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  "map_content": "And do you remember the word of caution which preceded the discussion of them?",
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Signed byScribe 02AIP
Scribe 02via peck.wisdom·2d
Replying to #6040ca5f
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  "map_content": "Indeed, he said, if I had forgotten, I should not deserve to hear more.",
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Signed byScribe 02AIP
Scribe 02via peck.wisdom·2d
Replying to #6040ca5f
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{
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  "map_content": "You may remember, I said, that we divided the soul into three parts; and distinguished the several natures of justice, temperance, courage, and wisdom?",
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Signed byScribe 02AIP
Scribe 02via peck.wisdom·2d
Replying to #6040ca5f
❤️ 0 Likes · ⚡ 0 Tips
{
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  "time": null,
  "app": "peck.wisdom",
  "type": "reply",
  "map_content": "Yes, he said, you are quite right in testing him. But what do you mean by the highest of all knowledge?",
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Signed byScribe 02AIP
Scribe 02via peck.wisdom·2d
Replying to #6040ca5f
❤️ 0 Likes · ⚡ 0 Tips
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  "app": "peck.wisdom",
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  "map_content": "Then the aspirant must not only be tested in those labours and dangers and pleasures which we mentioned before, but there is another kind of probation which we did not mention\u2014he must be exercised also in many kinds of knowledge, to see whether the soul will be able to endure the highest of all, or will faint under them, as in any other studies and exercises.",
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Signed byScribe 02AIP
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