Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	motion_n	muscle_n	nerve_n	1,570	5	11.4857	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34554	A discourse written to a learned frier by M. Des Fourneillis, shewing that this systeme of M. Des Cartes, and particularly his opinion concerning brutes, does contain nothing dangerous, and that all he hath written of both seems to have been taken out of the first chapter of Genesis ; to which is annexed the Systeme general of the same Cartesian philosophy, by Francis Bayle ... ; Englished out of French.; Copie d'une lettre écrite à un sçavant religieux de la Compagnie de Jesus. English	Cordemoy, Géraud de, d. 1684.; Bayle, François, 1622-1709. Systema generale philosophica. English. 1670.; Grangeron, Henri.	1670 (1670)	Wing C6281; ESTC R7465	31,430	139

plenteously sometimes to the Body and Branches and sometimes towards the Roots When this Juice is too copious it relaxeth the texture of the Fibres of Plants and suffocates their natural Heat which depends upon the quantity of the first Element agitating that Juice whose force ceaseth assoon as the Interstices of the Fibres do considerably change their natural state If this Juice be in too small a quantity the Plant is dried up little by little but if it be too copious or if the shapes of its parts are very different from those of the Pores of the Plant it spoyles and destroyes the woof of the fibres in the Bark of the Roots or maketh it degenerate into another Plant especially in its first rise by changing this same texture and thereby making it fit to receive the Juice by which that Plant is nourish'd into which 't is made to degenerate Whence it is that certain Seeds are infallibly corrupted when they are cast into certain Earths and that others degenerate in them as Wheat sometimes produces Tares or Barley or Oats It is not at all necessary that there should be a Soul in Plants to cause the Juice which serveth them for nourishment to be distributed into all the parts to increase them and to form Flowers and Fruits no more than there needs a Soul to make Liquors rise to a considerable height in filtration or in a little Tube of Glass against their own weight variously to fix themselves according to the diversity of their parts and of the Channels through which they run Plants have their life potentially or in the first act as the Schools speak by the sole contrivance and structure of their parts but they live actually when the Juice runs through their Pores c. Of ANIMALS THE Form of Animals as that of Plants consists in the Magnitude Figure and Structure of the parts of which they are composed with this difference that the nature of Animals is of a more complicated and more excellent contrivance by reason of the manifold and more particular functions they have need of for their conservation For they not being fixed to the Earth as Plants are to draw thence their nourishment it was requisite that they should be able to move to and fro for finding their necessary food and that they should be composed so artificially that the little particles which exhale out of Bodies or the Light which results thence striking certain Organs might be able to determine them to pursue after that which should be convenient for them to flee from or to repel that which should be noxious to them Forasmuch as most of the Motions that are observ'd in Animals are accompanied in us with some knowledge it hath been believed that there was in Animals a principle of knowledge which is called the Sensitive Soul that produced them without considering that the same Motions are very often made in us without our Soul 's contributing any thing to them seeing she doth not think on them and that at times they are made against her will And those can hardly disabuse themselves who do not know that God hath put motion into Matter in general that he hath contriv'd the Bodies of Animals after a certain way and that he hath establish'd certain Rules of Motion But those that have this knowledge observing that they see nothing but Motion in brute Animals they find the true cause of it in the general state of the world and the determination in the particular structure of the the Body of Brutes and they know by the Laws of the Mechanicks the necessity there is it should be done in such a manner What concerns the Nutrition of Animals the Food they have swallow'd is digested and changed into Chyle in the Stomach by a gentle fermentation which is wrought by the mixture made of the Aliments and Spittle and the acid Juice which is distill d into the Stomach and of the remainder of the precedent Food There is also made in the small Intestines another fermentation by the means of the Gall and the Pancreatique Juice which maketh the Chyle more fluid and causeth the good to be more easily separable from what is useless and gross The Chyle is changed into Bloud in the Heart by a special fermentation which is there made by the means of a Fire that shineth not and of the fermented Bloud which remains in the Heart to which the mixture of the Lympha contributeth not a little which comes from above and that of the Gall which comes from beneath together with the Bloud which is conveyed by the Vena Cava into the right Ventricle of the Heart The Ears of the Heart two Muscles of an admirable structure which shews their use do propel the Bloud in the Ventricles of the Heart when this relaxeth or subsideth and the Heart closing it self after the Bloud is ratified and fermented thrusts it towards all the parts of the Body by the Arteries which then make the motion called the Pulse for Nutrition But what sticks not to the parts is carried from the Lungs to the Heart by the Venal Artery and from the rest of the Body by the Vena Cava The most spirituous part of the Bloud is carried to the Brain where the Spirits are separated from it to serve for the functions call'd Animal whence flowing into the Nerves that pass to the Organs of Sense and filling them they keep their fibres tense whilst the Animal is awake Hence it is that the impressions of the Objects can be transmitted into the Brain and there change the disposition of the extremities of the Nerves that are distributed in certain Muscles and determine the Spirits to flow there to make them swell and to move the Members to which these Muscles are fixed And because there may be an infinite variety in the Impressions made by the Objects upon the Senses there may also be an innumerable variety in the determinations of the Spirits to flow into the Muscles and by consequence an infinite variety in the Motions of Animals and that the more because there is a greater variety of parts and more contrivance and Art in the structure During Sleep the Nerves of the Organs of the Senses not being full nor their fibres tense the impressions of the Objects unless they be very violent are not transmitted to the Brain to determine there any Motion There are five outward Senses and they all receive the impression of the Objects by mediate or immediate contact The grossest Sense is called the Touch to which all the Membranous and Nervous parts serve for Organ The Tast hath it Seat in that woof of Nervous Filaments which is spred over the Tongue and Palat but chiefly upon the end of the Tongue The Smell hath its Residence in that fine Membrane which is extended in the cavity of the Nostrils The Hearing hath for its Organ small Nerves which end in the extremities of that Membrane we call the

were to be disposed for that purpose Wherefore chusing from among all the Figures those which might be most proper for the little Bodies which cause Light and seeing that those which he had described as Globules being moved in a certain manner would be satisfactory to all that is known of the Rayes which are made by the Light M. Des Cartes hath supposed that there were formed divers Vortexes or Whirl-pools of these little round Bodies and that many of them turning round about one and the same Center a part of the matter which fills up their Intervalls was gathered towards the Center whence it did propel the Globules which surrounded it so that this pressure of the Globules made Light in all those places where was found a sufficient conflux and heap of subtile matter But he adds that as in this beginning there was not yet a great plenty of these more subtil parts in the Centers of the Whirlpools the action which pressed the Globules did not reach far so that the places which its effect could not reach to remained in darkness whilst the other were already enlightned which agreeth admirably with the effect which Moses ascribeth to the first Word of the Lord which did separate the Light from the Darkness from the time it began to form it From thence also we may say according to Genesis that the Night was where the Darkness had remained and the Day where the Light had begun You will observe that by the Word Light we are here to understand nothing else but that which is the cause that the Bodies called Luminous excite in us the sentiment which makes us perceive them and not the sentiment it self Men do often confound these two things and 't is certainly from thence that all the doubts proceed that are met with on this Subject But me thinks that in what Moses hath written of Light 't is evident that he would only speak of what is found on the part of the Bodies and not of the Effect which it produceth in such Subjects as are capable to have the sense of it since it is certain according to Moses that when that which is called Light was created there was yet none of the other Creatures which are esteemed capable to perceive it I desire you to observe by the by another thing which is That this sentiment which we have from Luminous Bodies is in such a manner on the part of our Soul and hath such a necessary respect to the motion of certain parts of our Brain that very often without the excitation of the nerves of our Eyes by any Luminous body we have the sense of Light Thus in Dreams the fortuitous course of the Spirits moving those parts of our Brain the agitation whereof is designed to excite in us that sentiment maketh us clearly see Objects that are not present And by the same reason those who marching in a very obscure place hurt their head against the Wall are subject to see a thousand Fires whence we are to conclude that those motions of the Brain which have nothing that resembleth the thoughts which arise in the Soul on their occasion may be excited by other Bodies than those we call Luminous But it was very proper not to give this name but to Bodies whose figure and motion were so proportionate to the fineness and tenderness of our Eyes that their nerves might be moved by them without pain and without danger to the other parts of our Body Wherein me thinks M. Des Cartes hath succeeded admirably well it being not possible to assign to Luminous Bodies a fitter Figure than that which he hath given them nor a motion more convenient than that which he hath ascribed to them The SECOND DAY MOses relating what passed the Second Day for the formation of the Firmament expresseth himself in these terms God said let the Firmament be in the midst of the Waters and let it separate the one from the other He adds that the Firmament was presently made and the Waters were separated from the Waters so that there were some of them above and some under the Firmament which he called Heaven To understand how the Waters were separated one from the other by the formation of the Firmament according to the sentiment of M. Des Cartes we shall need only to relate what he teacheth of the Waters and of the Firmament Those who have read what he hath written thereof do know that after he had considered all the effects of Water he conceived that the particles which compose it must be smooth long and pliant and that by this supposition alone he hath rendred a reason of all what is observed in Water whether it be running or whether it enlarge it self in a Vessel or whether we see it in drops or in the form of a Scum or whether it rise in Vapours or whether remaining without motion it appear in Ice or Snow We know also that he supposeth that there hath been a great number of these particles very smooth and very pliant mingled with other bodies a great part of which had figures so embarassing that their Aggregate could form no other but hard Masses Lastly We know that he supposeth these last particles have been the matter of many Masses almost like the Earth and forasmuch as these Masses could not be very solid very hard but by an extream pressing of the Branchy particles which compose them it is evident that the particles of water which were mixed therewith were driven out of it and that so the surfaces of those great Masses were to be altogether covered with it This being supposed it is now to be observed that according to M. Des Cartes the formation of the Firmament is nothing else but a perfect disposition and ranging of all the Whirlpools of which I have already spoken in the Subject of Light Their number is so great and the space they fill so vast that the word Firmament according to the truest interpretation signifieth a vast extension There is nothing that deserveth more this name than their Aggregate But as we ought to mark the time of the formation of every thing only from the moment which giveth it its perfection M. Des Cartes having supposed that the Aggregate of all the whirlpools was not yet well ordered when the Light began nor their motion very free doth mark the time of the formation of the Firmament then only when they were so well adjusted that the Ecliptick of the one answering to the Poles of the other they began to move among themselves with a motion altogether free and so proportioned that not any one received a Let from all those which encompassed it 'T is at this instant that according to Des Cartes's Hypothesis the Masses which were in the same Vortex where the Earth was began to be separated from it by the matter of that Vortex which insinuated it self betwixt them and which kept them more or less distant from the Center

produced living Individuals that is that they have been so fitted and disposed by the Almighty hand of the Lord as to form Organical Bodies which being fit for Nutrition and Motion in which consists all the Life of Bodies were to be called Living but forasmuch as they could not be divided without being quite destroyed were to be called Individuals Secondly I see in the place which speaks of the formation of Man that not only he was formed out of the Earth by the hands of the Lord and that thereby he was become a Living Individual as Beasts are but above that I see that besides this Individual or Body Organick which maketh him feed move like Beasts he hath received another thing which my Interpreter calls Mens and which I call Spirit or Thought So that as there is nothing spoken of a Soul for Plants in the Vulgar as I have already observed so there is neither in the Hebrew for Brutes Neither is it said that Brutes have Sense which I also desire you to note but this only is said that they have Life and Motion And because this Life and this Motion do depend upon the disposition and correspondence of many Organs the Division of which would hinder the effect Moses to signifie this Aggregate by one word useth that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Individual But that which we ought to consider above all is what the same sacred Writer so well declareth That Man hath a Body organized as Brutes have and that this Body liveth by the same Principles which give life to Brutes that having said that the Individuum of every Beast was produced by the Waters and the Earth he saith that that of Man was also produced of the Earth And to make us understand that this dust of the earth which before was divisible without danger was so disposed that it became an Individual as every one of the other living bodies he expresseth himself by the same word he used speaking of Beasts and at the same time adds that the Lord inspired into this living Individual of which he would make a man that which he expresseth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Spirit or Thought This seems to me so strong that I think there can remain no more scruple about this point viz. what we are to believe henceforth of Brutes and of Man Moses hath given us clearly to understand that Brutes live and move because the Bloud and the contrivance of their Organs maketh of each of them an Individual Body which remains fit for those two effects as long as that contrivance lasts And why should we attribute any other thing to them but this individual body by which an accompt can be given of their Life and Motion But then Moses saith not that they have Sense Why should we devise that they have any Or at least what danger is there to assert that they have none Lastly this Man inspired by God teacheth us that the Brutes have nothing but what a Body may have and that we have a body as they But he adds that we have besides a Spirit or if you will a Soul which we know is alone capable of having sense of judging of willing and of all the other wayes of thinking Why then should we not assert that the brute Animals have nothing but Body and that they have no sentiment And why should we not affirm that besides a body like unto that which they have which maketh us not resemble our Maker we have a Soul which giveth us that admirable advantage to resemble him as much as a Creature is capable to do If after all this you shall still tell me that the opinion of M. Des Cartes is dangerous in that it maketh Brutes live and move without a soul I shall answer you that then the History of Moses is dangerous forasmuch as it teacheth us the same thing But if after you have seen how well Moses doth separate that in Man which maketh him live and move from that which maketh him think you shall examine how the Creed of S. Athanasius which we read every day as the Symbol of our Faith defineth Man you 'l see that he saith that the Flesh and the Rational Soul make all what he is To which he adds that as these two substances how different soever they be constitute but one man so God and Man make but one and the same Christ But as in our Lord Jesus Christ it is not allowed whatever the Union of his two Natures be to confound them so as to attribute to the one what comes from the other so there is alwayes great danger to confound in Man the two Substances which do compose him and the Functions which depend from each of them Those that give to the Body sentiment or other perceptions which cannot belong but to the Soul are subject to believe that Man as a Beast hath nothing but Body On the other hand those who think that the Soul is that which causeth Nutrition and Motion in Man are liable to believe that the Beasts which feed and move have a Soul as Man hath and when there is no other difference betwixt Souls than that of more or less there is an Axiom which saying That more or less changeth not the Essence maketh that Men will soon accustom themselves to believe that if all perisheth in Beasts by death there remains also nothing in Man when he hath lost his Life As for me I doubt not at all but what hath been said of Vegetative and Sensitive Souls which are attributed to Plants and to Beasts hath made impious men believe that those which are given to men may be of the same nature If my Discourse were not too prolix already I could explain to you the most wonderful operations of Brutes by the sole Construction of their Organs as all the operations of a Watch are made out to you by the contrivance of its parts and shew you that there is no difference betwixt Artificial and Natural Engines but in this that the Author of Nature is a far more excellent Artist than Men are and that he hath known to apply such parts to one another as are much subtiler and much nimbler than those are of which we commonly compose our Machines I could alse demonstrate to you that there is nothing known to us in Brutes even in the Ape it self which may not be explicated from Bodies and that in Man there are Thoughts which all the diversities imaginable in Figures and Motions cannot give an accompt of But I should exceed the Bounds I have prescribed to my self and it sufficeth me to have shewed you that M. Des Cartes hath alwayes followed Moses to make you aver that his Philosophy contains nothing dangerous Mean time I shall acknowledge that the formation of the World according to M. Des Cartes seems to have something different from that of Moses But when you shall have considered the

Tympanum or Drum The Sight hath for its Organ the Retina more particularly the other parts of the Eye making the Rayes of Light or Colours which come from divers points of the Objects to affect divers points of the Retina There are three inward particular Senses that of Thirst which hath its Seat in the Throat that of Hunger in the Stomach that of the Passions in the Heart The Sense called the Common Sense hath its Seat in the Brain and because the Animal Motion and the Functions of all the Senses depend upon the Spirits that come from the Bloud 't is therefore that the Scripture saith that the Soul of the Beasts is in the Bloud Of MAN MAn is made up not only of a Body which as that of Animals hath a peculiar structure of Organs wherein consists in some sense the Form of this Body but also of a Soul which is the true and essential Form of Man or of the Humane Body as such after the manner that Aristotle taketh this Word Form in his First Book of Generation Chap. 10. By reason of the Union which is between the Soul and the Body the Impressions which the Objects make upon the Senses are cause that there do result in the Soul certain Sensations And not only the Soul perceiveth many Motions that are made in the Body but she also is able to produce or to hinder them 'T is true that this is only done by variously determining the Motion of the Animal Spirits by her Thoughts Man hath as many Exteriour and Interiour Senses as Animals but with this difference that in these all the Action of the Senses consists in the Motion of the Corporeal Organ whereas in Man the motion of the Organ is accompanied with a Thought or Perception of the Soul which is called the Sentiment of Sound of Light of Colour c. Of the PASSIONS MAn hath also his Passions which are perceptions of the Sentiments or Commotions of the Soul which are referred particularly to her and which are caused entertained and fortified by some Motion of the Spirits Admiration is a sudden surprisal of the Soul which maketh that she is carried with attention to consider the Objects that seem rare and extraordinary to her Love is a perception or motion of the Soul caused by the motion of the Spirits inciting her to join her self by the Will to the Objects which appear agreeable to her Hatred is a motion caused by the Spirits which inciteth the Soul to a separation from the Objects which present themselves as disagreeable or hurtful to her Desire is an agitation of the Soul caused by the Spirits which disposeth her to will future things which she represents to her self as sutable and beneficial Joy is an agreeable commotion of the Soul caused by the enjoyment she finds in a good which the Impressions of the Brain represent to her as hers Sadness is an unpleasing Languor caused by the Incommodities which the Soul receiveth of the Evil of Defect which the Impressions of the Brain represent to her as concerning her self These six Passions are primitive and all the Genus's whose Species all the others are According to the Institution of Nature all the Passions refer to the Body and are not given to the Soul but forasmuch as she is joined to 〈◊〉 So that their natural use consists only in this that they fortisie and make lasting in the Soul those Thoughts which 't is good she should conserve and by which she is incited to consent and to contribute to the Actions that may serve to keep the Body or to render it in some manner more perfect As also all the Evil which they can occasion consists in that they strengthen and entertain thoughts more than needs or else that they keep others which it is not good to indulge to Of MORALITY Of the Soveraign Natural Good IF we consider Goodness with relation to our selves the Soveraign Good of the Soul of every one in particular consists in a firm and constant will to do well and in the contentment produced thereby And 't is herein that all Virtues do consist Justice for example is nothing but a constant Will to give to every one what we judge to belong to him Boldness nothing but a constant Will to execute things dangerous when we believe them to be the best Humility nothing but a constant Will never to prefer ourselves before others and to think that others have their Free Will as well as we can use it as well as we c. Now 't is this alone which deserveth Praise and Honour 't is from hence alone that the greatest and most solid Contentment of Life results and consequently wherein the Soveraign Good consists There are two sorts of Indifference which appertain to humane Liberty One is from the Object 's part and this is not Essential on the contrary we are never more free than when we are less indifferent The other consists in the real and positive faculty we have to determin our selves to the one or the other of two Contraries and this is always found in the Will and agreeth perfectly well with all the impressions that are caused in her from God's part although we do not conceive how this agreement is made The Angels and the Saints in Heaven do love God freely but their Liberty consists not as Ours doth in a positive faculty to determin themselves to the one or the other of two Contraries but only in this that seeing God Soveraignly Good they love him in such a manner that they feel not any exteriour force constraining them thereto FINIS