Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	artery_n	blood_n	lung_n	3,010	5	11.3115	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51660	Malebranch's Search after the truth, or, A treatise of the nature of the humane mind. Vol. II and of its management, for avoiding error in the sciences : to which is added, the authors defence against the accusations of Monsieur de la Ville : also, the life of Father Malebranch, of the oratory of Paris, with an account of his works, and several particulars of his controversie with Monsieur Arnaud Dr. of Sorbonne, and Monsieur Regis, professor in philosophy at Paris, written by Monsieur Le Vasseur, lately come over from Paris / done out of French from the last edition.; Recherche de la vérité. English	Malebranche, Nicolas, 1638-1715.; Sault, Richard, d. 1702.	1695 (1695)	Wing M316; ESTC R39697	381,206	555

this good and his hatred is so much the greater as his love is stronger because the motion of his Will in his hatred is here in effect only a motion of love the motion of the Soul towards good not differing from that whereby we fly the privation of it as has been already said The third thing is the Sensation proper to the Passion and in this it is a Sensation of Hatred The motion of Hatred is the same as that of Love but the Sensation of Hatred is quite different from that of Love which every one may know by his own experience Motions are actions of the Will but Sensations are modifications of the Mind The Motions of the Will are the Natural Causes of the Sensations of the Mind and these Sensations of the Mind in their turn maintain the Motions of the Will in their determination The Sensation of Hatred is in this Man a Natural Consequence of the Motions of his Will which is excited at the sight of Evil and this Motion is afterwards maintained by the Sensation it causes What we have said of this Man might even happen although he should have no Body But because he is composed of two parts naturally united the Motions of his Mind communicate themselves to his Body and those of his Body to his Mind Thus the new determination or the increase of the Motions of his Will naturally produces a new determination in the Motion of the Animal Spirits which always differs in all the Passions although the Motion of the Soul be generally the same The Spirits then are forcibly pushed into the Arms Legs and Face to give the Body a disposition necessary for the Passion and to disperse over the Face the Air a Man ought to have when we offend him in relation to all the circumstances of the Injury he receives and the quality or power of him that does and of him that suffers the Affront And this diffusion of the Spirits is so much the stronger more abundant and quicker as the good is greater the opposition stronger and the Brain more sensibly affected If then the Person of whom we speak should only receive some injury in his imagination or if he receives a real one but flight and such as can make no considerable shaking in the Brain the diffusion of the Animal Spirits will be weak and languishing and perhaps insufficient to change the common and natural disposition of the Body But if the injury be great and his imagination be heated it will cause a great shaking in his Brain and the Spirits would he diffused with so much force that in a moment they would create in his Body the air and gesture of the ruling Passion If it is strong enough to overcome his air would be threatning and fierce If it is weak and cannot resist the evil that oppresses him his air would be humble and submissive His Complaints and Tears would naturally excite in the Standers-by and even in his Enemy motions of Pity and from thence they would draw the relief that could be hoped for from his own power It is true that the Spectators and Enemy of this Miserable Person have the Spirits and Fibres of their Brain already agitated I with a violent motion contrary to that which produces Compassion in the Soul the Complaints of this Man would but exasperate their Rage and so his Misfortune would be inevitable should he always continue in the same air and gesture But Nature has well provided in this case for at the sight of the near loss of a great good it naturally forms upon the Face such lively and surprizing Characters of Rage and Despair as to disarm the most Barbarous Enemies and make them become like Statues The terrible and unexpected fight of the Lineaments of Death drawn by the Hand of Nature upon the Face of a Miserable Wretch stops in the Enemy who is affected with it the Motion of the Spirits and Blood which carried him to Revenge and in that moment of favour and attention Nature draws a-new a humble and submissive air upon the Face of this unfortunate Man who begins to hope because of the change of his Enemy's Countenance whose Animal Spirits receive a new determination they were not capable of a moment before so that he Mechanically enters into the motions of Compassion which naturally incline his Soul to Charity and Mercy A Passionate Man cannot without a great abundance of Spirits either produce or preserve in his Brain an Image of his misfortune lively enough or a commotion strong enough to give the Body a forced and extraordinary gesture the Nerves which answer to the inward part of his Body receive at the sight of any evil the necessary shocks and agitations that cause the humours that are fit to produce the Spirits which the passion requires to run into all the Vessels that have communication with the heart For the Animal Spirits being dispersed through the Nerves which go to the Liver Spleen Pancreas and generally to all the Bowels they agitate and shake them and by their agitation press forth the humors that these parts preserve for the Exigencies of the Machine But if these humors always flowed after the same manner into the heart if they there received at divers times a like fermentation and if the Spirits which are formed therein equally ascended into the Brain we shou'd not see such hasty changes in the motions of the Passions The sight of a Magistrate for instance wou'd not in a moment stop the transports of of a furious Man who is persuing his revenge and his face heated with Blood and Spirits wou'd not all of a sudden become pale and languid through the apprehension of some punishment Thus to hinder these humors that are mixt with the Blood from entring after the same manner into the Heart there are Nerves which environ them at their passage which by being contracted or dilated by the impression that the sight of the Object and power of the Imagination produce in the Spirits shut up or open the way to those humors And to hinder the same from receiving a like agitation and fermentation in the heart at divers times there are also Nerves that cause the Palpitations which being not equally agitated in the different motions of the Spirits do not push the Blood with the same force into the Arteries Other Nerves dispersed through the Lungs distribute the Air to the heart by contracting and dilating the branches of the Trachea which serve for respiration and after this manner regulate the fermentation of the Blood in relation to the circumstances of the Passion which rules And in fine to regulate the course of the Spirits with the greatest exactness and speed there are Nerves which environ the Arteries as well those which go to the Brain as those which conduct the Blood to all other parts of the Body So that the shaking of the Brain which accompanies the unexpected sight of some Circumstance because

of which it is proper to change all the motions of the Passion suddenly determine the course of the Animal Spirits to the Nerves which encompass these Arteries that by their contraction they may shut up the passage whereby the Blood ascends into the Brain and by their dilating lay open that which disperses it self through all the other parts of the Body These Arteries which carry the Blood to the Brain being free and all those which disperse it through the rest of the Body being strongly tied by these Nerves the Head will be filled with Blood and the Face coloured with it But any circumstance changing the shaking of the Brain which caused this disposition in these Nerves the Arteries that were contracted are unloosed and the others on the contrary are strongly contracted Thus the Head is void of Blood a paleness diffused over the Face and the little Blood which goes out of the Heart and which the Nerves we spoke of admit into it to maintain life descend mostly into the lower part of the Body the Brain is defective of Animal Spirits and all the rest of the Body is seized with a weakness and trembling To explain and particularly prove what we have already said it would be necessary to give a general knowledge of Physics and a particular one of Human Bodies But these two Sciences are also too imperfect to be treated of with all the exactness I could wish besides if I should push this matter farther it would soon carry me from my subject and therefore I shall only give a general and gross Idea of the Passions and am satisfied provided this Idea be not false These Shakings of the Brain and Motions of the Blood and Spirits are the fourth thing that is found in each of our Passions and they produce the fifth which is the sensible Emotion of the Soul In the same time that the Animal Spirits are pushed from the Brain into the rest of the Body there to produce the Motions that 's proper to maintain the Passion the Soul is carried towards the good that it perceives and that so much the more violently as the Spirits go out of the Brain with the more force because it is the same shaking of the Brain which acts the Soul and Animal Spirits The Motion of the Soul towards good is so much the greater as the sight of good is more sensible and the Motion of the Spirits which proceed from the Brain to disperse themselves into the rest of the Body is so much the more violent as the shaking of the Fibres of the Brain caused by the impression of the Object or Imagination is stronger so this same shaking of the Brain rendring the sight of the good more sensible it is necessary that the Emotions of the Soul in the Passions should augment in the same proportion as the Motion of the Spirits do These Emotions of the Soul differ not from those which immediately follow the intellectual sight of the good we have spoke of They are only stronger and more lively because of the union of the Soul and Body and the sensibility of the sight which produces them The sixth thing which occurs is the Sensation of Passion the Sensation of Love Aversion Desire Joy Sorrow c. This Sensation is not different from that we have already spoke of it is only more quick because the Body hath a great share in it But it is always followed with a certain Sensation of Sweetness which renders all our Passions agreeable to us and is the last thing observed in every one of our Passions as has been already said The cause of this last Sensation is thus At the sight of the Object of the Passion or any new Circumstance some of the Animal Spirits are pushed from the Head to the extream parts of the Body to put it into the gesture the Passion requires and others forcibly descend into the Heart Lungs and Bowels from thence to draw necessary assistances which has already been explained Now it never happens that the Body is in the condition it ought to be but the Soul receives much satisfaction from it whereas if the Body is in an estate contrary to its good and preservation the Soul suffers much pain Thus when we follow the Motions of our Passions and stop not the course of the Spirits which the sight of the Object of the Passion causes in our Body to put it in the condition it ought to be in relation to this Object The Soul will by the Laws of Nature receive this Sensation of delight and inward satisfaction because the Body is in the state it ought to be in On the contrary when the Soul following the Rules of Reason stops the course of the Spirits and resists these Passions it suffers pain proportionably to the evil which might from thence happen to the Body For even as the reflexion that the Soul makes upon it self is necessarily accompanied with the Joy or Sorrow of the Mind and afterwards with the Joy or Sorrow of the Senses when doing its duty and submitting to the order of God it would discover that in a proper condition or abandoning it self to its Passions it is touched with remorse which teaches it that 't is in an ill disposition Thus the course of the Spirits excited by the good of the Body is accompanied with a sensible Joy or Sorrow and afterwards with a Spiritual one according as the course of the Animal spirits is hindered or favoured by the Will But there is this remarkable difference between the Intellectual Joy that accompanies the clear knowledge of the good estate of the Soul and the sensible Pleasure which accompanies the confused Sensation of the good disposition of the Body that the Intellectual Joy is solid without remorse and as immutable as the truth which causes it whereas sensible Joy is generally accompanied with Sorrow of the Mind or remorse of Conscience whence it is unquiet and as inconstant as the Passion or Agitation of the Blood which causes it In fine the first is almost always accompanied with a great Joy of the Senses when it is a consequence of the knowledge of a great good that the Soul possesses and the other is seldom accompanied with any Joy of the Mind although it be a consequence of a great good which only happens to the Body if it is contrary to the good of the Soul It is therefore true that without the Grace of JESVS CHRIST the satisfaction the Soul tastes in abandoning it self to its Passions is more agreeable than that it feels in following the Rules of Reason and it is this Satisfaction which is the cause of all the Disorders that have followed Original Sin and it would make us all Slaves to our Passions if the Son of God did not deliver us from their servitude by the delights of his Grace For indeed what I have said on the behalf of the Joy of the Mind against the Joy of the Senses is

He soon would discover that the Heart begins to beat and on all sides to force out little Chanels of Blood which are Arteries that this Blood returns to the Heart by Veins that the Brain also soon appears and that the Bones are the last parts which are formed By this means he delivers himself from many Errors and from these Observations draws many Consequences of great use in discovering the Nature of Animals Who can say any thing against the Conduct of this Man Can it be said that he pretends that God made the first Chicken immediately from an Egg and by giving it a certain degree of Heat caused it to be hatch'd because he endeavours to discover the Nature of Chickens in their Formation Why then is Descartes accused of speaking contrary to the Scripture because intending to examine the Nature of visible things he examines the Formation of them by the Laws of Motion in all their Occurrences He never doubted * Art 45. of the third Part of his Principles But the World was in the Beginning created in its utmost Perfection so that the Sun the Moon and Stars were from the Beginning and that the Earth had not only in it self the Seeds of Plants but that even Plants themselves covered a part of it That Adam and Eve were not created in Infancy but at perfect Age. The Christian Religion says he will have us believe this and Natural Reason absolutely perswades us of this Truth because considering the Almighty Power of God we must judge that whatever he has made has its utmost Perfection in it But as we should much better discover the Nature of Adam and that of the Trees of Paradise if we examined how Children were by degrees formed in the Womb and how Plants sprung up from their Seeds then if we only considered them as they were after God had created them so we should better understand what is generally the Nature of all things in the World if we could imagine some Principles which are very Intelligible and Simple from which we might clearly see that the Stars the Earth and in short all the visible World might have been thus produced as from some Seeds although we know they were not produced in this manner than if we describe it only as it is or as we believe it was created And because I think I have found such Principles I will endeavour to explain them M. Descartes thought that God made the World in an instant but also believed he had created it in the same Order and Disposition of parts as it would have been in if he had formed it by little and little after the most simple way And this Thought is worthy the Power and Wisdom of God His Power since in a Moment he has created all his Works in their greatest Perfection Of his Wisdom since by that he has discovered he perfectly foresaw all that would necessarily happen in Matter if it was acted by the most simple ways And also because the Order of Nature could not subsist if the World had been made contrary to the Laws of Motion by which it is preserved It is Ridiculous to say M. Descartes believed the World was form'd of it self since he acknowledges as all those do who follow the Light of Reason that no Body can move it self and that all the immutable Laws of the Communication of Motion are only the Consequences of the unchangeable Will of God who continually acts after the same manner Having proved there is but one God who gives Motion to Matter and that Motion produces in all Bodies all the different Forms we see them cloathed with it was sufficient to take away from Libertines all their pretext of drawing any Advantage from his System On the contrary If the Atheists made any Reflection upon the Principles of this Philosophy they would soon find themselves constrained to acknowledge their Errors For if like the Heathens they would affirm that Matter was uncreated they could not also maintain that it would ever have been able to have moved of it self So that the Atheists would at least be obliged to confess the true Mover if they denied the true Creator But common Philosophy furnishes them with Methods to blind themselves and maintain their Errors for it tells them of certain impressed Vertues and moving Faculties In short of a certain Nature which is the Principle of Motion in every thing and although they have no distinct Idea of it they are very glad because of the Corruption of their Hearts to put it in the place of the true God by concluding it is that which produces all the Wonders we see CHAP. V. An Explanation of the Principles of the Aristotelian Philosophy wherein it appears he never observed the Second Part of the General Rule With an Examination of his Elementary Qualities THAT we may make some Comparison between the Philosophy of Descartes and Aristotle it will be proper to give a little Abridgment of what he thought of his Elements and of the Nature of Bodies in General which the most Learned believe he has shewn in his four Books de Caelo for his eight Books of Physicks belongs rather to Logick or if you will to Metaphysicks than to Physicks since they are only composed of rambling and general words which represent nothing distinct and particular to the Mind These four Books are entitled de Caelo because the Heavens are the chief amongst the simple Bodies he treats of This Philosopher begins his Work with proving the World is perfect and this is his Argument for it All Bodies have three Dimensions they cannot have more for according to the Pythagoreans the number Three comprehends every thing Now the World is a Collection of all Bodies therefore the World is perfect By this pleasant proof we might also demonstrate that the World cannot be more Imperfect than it is since it cannot be composed of parts which have less than three Dimensions In the second Chapter he immediately supposes certain Peripatetical Truths 1. That all Natural Bodies have the power of Motion in themselves which he neither proves here nor elsewhere On the contrary in the first Chapter of his second Book of Physicks he affirms That 't is Ridiculous to endeavour to prove it Because says he it is self-evident and 't is only such as cannot discern what is known of it self or what is not so who endeavour to prove that which is evident by that which is obscure But we have already shewn that 't is absolutely false that Natural Bodies have in themselves the power of moving and that it appears evident only to such Persons who with Aristotle follow the Impression of their Senses and make no use of their Reason He says in the second place That all Local Motion is made in a right or circular Line or composed of both But if he would not consider of what he so boldly advances he ought at least to open his Eyes and then he would