Chapter 2 Part I

Part I 21-910 (1) 105-187 The Difference Between the Geometrical Spirit and the Sensitive Spirit—In geometry, the principles are plainly visible, but removed from everyday application; Putting it here, one sees the principles fully; and it must be a fundamental fallacy of the mind to reason wrongly about principles so vast that they are almost impossible to miss. But the spirit of sensibility, whose principles are in everyday application, is before everyone's eyes.One needs only to use one's brain, not one's strength; it is only a matter of having a good insight, but the insight must be good; for the principles are so subtle and so numerous that it is almost impossible Don't miss it.But the omission of a principle leads to error; and it is necessary, therefore, to have extraordinary clarity of insight to see all the principles, and then a right spirit not to reason fallaciously from these known principles. .

All geometers, therefore, who have good insight, are sensitive, because they do not reason fallaciously from principles known to them; If you go to the principles of geometry that you are not familiar with, you will also become a geometer. Thus some sensitive minds are not geometers, because they fail to turn to the principles of geometry; and some geometers are not sensitive, because they do not see What lies before them is that, accustomed to the terse principles of geometry, and able to reason only after they have seen and grasped their principles well, they are at a loss in matters of sensibility. , because their principles cannot be grasped in this way.These principles are almost invisible, and we would rather feel them than see them; and it is very difficult for others to feel them who have not felt them themselves.Such things are so fine and so numerous that a sense of the finer and clearest is required to perceive them, and to judge rightly and justly from them; to prove it by an order like that here, because we did not acquire the principles in this way, and because it would be an endless business to try that way.We must see the whole thing at a glance and not by reasoning, at least to a certain extent.Few geometers are therefore sensitive, or sensitive people are geometrical; this is because geometers want to deal geometrically with sensitive things, they want to start from definitions and then go on They make a theorem, which is not the way inferences of this kind work, and they make themselves ridiculous.This is not to say that our mind does not reason, but it does so silently, naturally, and without artifice; for its expression is beyond all human power, and its feeling can belong to the minority.

On the contrary, since the sensitive mind is accustomed to judge at a glance, when people put propositions to them that they don't understand, and they have to go through many propositions so dry that they don't know what to do. When they are not accustomed to observe definitions and principles so carefully—they are so taken aback that they flinch and become discouraged. But the erroneous spirit can never be neither a sensitive nor a geometer. Those geometers who are mere geometers, therefore, though they have the right spirit, need us to explain everything to them by definitions and principles; Only a clear principle can be correct.

And sensitive men who are only sensitive men cannot have the patience to penetrate into the fundamental principles of speculative and imaginative things which they have never seen in the world and which are quite removed from everyday use. outside. 22-909 (2) 274-563 There are different kinds of right consciousness; some people are in one sequence of things, but not in other sequences, and in those they are talking nonsense. Some people can draw conclusions from a few principles, which is also a kind of correctness of consciousness. Others can draw conclusions from things that contain a lot of principles.

For example, some people have a good understanding of the various functions of water, but few principles about water; and yet their conclusions are so delicate, it cannot be done without great correctness. And these men were not necessarily great geometers on account of this; for geometry contains a great number of principles, and it is possible for the mind to have a quality such that it can penetrate very well to the depths of a few principles, and yet not at all. Dive into things that have a lot of principles in them. There are thus two spirits: the one capable of penetrating keenly and deeply to the conclusions of principles, which is the spirit of exactness;One is strength and correctness of mind, the other is breadth of mind.And the one may well be without the other; the spirit can be strong and narrow, or broad and fragile.

23-915 (3) 29-253 People who are accustomed to judge by feeling have no understanding of reasoning, because they want to penetrate at a glance and are not used to exploring principles.On the contrary, those who are accustomed to reason from principles have no understanding of the senses, and they search for principles in them, but cannot see them at a glance. 24-911 (4) 22-273 Geometry, sensitivity—true eloquence mocks eloquence, and true morality mocks morality; that is, the morality of judgment—which has no rules—is the morality of spirit. For sensation belongs to judgment as science belongs to the mind.Sensitivity is part of judgment, geometry part of mind.

Being able to laugh at philosophy is truly philosophical thinking. 25-982 (5) 9-543 Those who judge a work without a criterion are to others what those who [have no] watch are to others.One person said: "It's been two hours"; the other said: "It's only three quarters of an hour." I looked at my watch and said to the first person: "You are tired"; People say: "Time is easy for you to keep"; because it was an hour and a half, I laughed at those who said that time kept me or that I judged time by illusion.They don't know that I'm judging by my own watch.

26-991 (6) 10-243 Just as we corrupt our spirits, we corrupt our emotions. We form spirits and affections through association.But we also corrupt our spirits and our affections through association.Thus, good intercourse or bad intercourse can make them, or corrupt them.The most important thing, then, is to be good at choosing, so as to form them without corrupting them at all; but if we had never formed or corrupted them, we would not be able to make this choice.Therefore, this constitutes a cycle, and those who can get rid of this cycle will be happy. 17-981 (7) 252-428 The greater the spirit of a person, the more he discovers the creativity that is human.A mediocre person cannot find the difference between people.

18-960 (8) 19-194 Many listen to the sermon in the same way as they listen to vespers. 93-5(9) 276-185 When we wish to correct someone effectively and show that he is in error, we must pay attention to the side from which he sees things, for in that respect he is usually always true; we must admit the truth on his side, however Point out to him also the mistakes he has made in another area.He will be satisfied with this, because he sees that he is not wrong, but that he fails to see all sides; one does not resent that one does not see everything, but one does not like to make mistakes; Perhaps it is due to the natural impossibility of man to see everything, to err on the side of what he observes, for the perceptions of the senses are always true.

43-6(10) 197-188 Men are generally more persuaded by what they themselves discover than by what other people think of. 208-713 (11) 194-189 All the great entertainments are dangerous to the Christian life; but of all the entertainments the world has invented, none is more terrible than the theatre.It expresses affection so naturally and so delicately that it excites and produces the same in us, especially in love, chiefly when [love] is represented very chastely and very sincerely.For the more pure and innocent it appears to innocent souls, the more it moves them; and its passion appeals to our self-love, which at once forms a desire to produce what we see. The same effect which is so beautifully shown; and we at the same time fashion our consciences according to the earnestness of the affections which we see in the play, which dispels the fears of pure souls, which I am imagining that falling in love with a love that seems so sensible will never compromise my purity.

So we come out of the theater with our hearts so full of all the beauty and sweetness of love, and our soul and spirit so convinced of our innocence that we are fully prepared to accept their first impressions, or rather to take their chances. To reenact them in someone's mind, in order to receive the same joys and the same sacrifices that we have seen so beautifully portrayed in the play. 208-964 (12) 195-190 Scaramush, he had one thing on his mind. After the doctor had said everything, he talked for another quarter of an hour, full of desire to confide. 208-934 (13) 229-191 People love to see mistakes, love to see Clay Obryn's love, because she doesn't know her own love.If she hadn't been cheated, it would be no fun. 44-957 (14) 560-46 When a natural text describes an emotion or effect, we discover in ourselves the truth we read, we didn't know it was there, and we are moved to To love him that makes us feel it; for what he shows us is not his own, but only ours; The unity of heart must also lead us to love him from the bottom of our hearts. 244-956 (15) 194-44 Eloquence is persuasion, not authority; it is tyrants, not kings. 24-(16)560-194 Eloquence is the faculty of telling things in such a way that (i) the listeners are able to listen to them with a willingness and joy; It consists, then, in our endeavor to establish a coincidence between the spirit and heart of our hearers on the one hand, and the thoughts and expressions we employ on the other.This requires us to be able to study the mind well in order to realize its full power, and to then find the proper measure of the treatise which we require to correspond to it.We must put ourselves in the place of the speaker, and test the twists and turns that we introduce into our essay against our own hearts, to see whether the two fit and whether we can be sure that the audience will seem to be overwhelmed. .We must confine ourselves, as far as possible, to the simple facts of nature; not to exaggerate what is small, and not to shrink what is large.It is not enough for a thing to be beautiful; it must also be correct, and it should be neither too much nor too little. 45-925 (17) 556-7 The river is the way forward, it takes people where they want to go. 147, 44-926, 927 (18) 4198 When people do not understand the truth of a matter, it is best if there is a common error that fixes the minds of the people, as when people blame the moon for the changes of seasons, the spread of diseases, etc.; His great trouble is restless curiosity about things he does not understand; his mistakes are not so bad as his futile curiosity. The writing style of Epictetus, Montaigne and Turgi's Salomon is.The most accessible, the most revealing, the most evocative, and the most admirable; because they are composed entirely of thoughts arising from the conversation of everyday life; just as we speak of the common When we are wrong, say that the moon is the cause of everything, we are never without saying: Salomon of Turgi said that when we do not understand the truth of a thing, it is best to have a common error, etc. However, that is the previous thought. 63-8 (19) 243-866 The last thing we discover when we write a book is to know what has to come first. 68-46 (20) 198-912 Order—Why should I rather divide my moral teaching into four rather than six?Why should I rather define virtues as four, or two, or one?Why rather "abstine et sustine" than "follow nature", or "let private affairs be impartial" like Plato, or something else?You could say that here is everything in one word.This is true, but it is useless without explanation; but when we do explain it, so long as we present such a teaching that includes everything else, it comes from the very The kind of primal chaos you want to avoid.Therefore, when they are all contained in one sentence, they are concealed and useless, as if in a box, and they can always appear only in their natural chaos.Nature stipulates that they cannot include each other. 69-45(21) 196-1 Nature arranges all its truths, each in itself; our scheme is to make them all encompass one another, but this is unnatural; each has its own place. 65-4(22) 193-2 Let it not be said that I did not say anything new: the treatment of the subject matter is new; when we play tennis, both sides play just the same ball, but one of them always plays it better. I really like to hear people tell me, I use the words of the predecessors.Just as the same thought put in another way does not constitute another essay, so does: The same text is written in another way but constitutes another thought! 66-944 (23) 191-3 Different arrangements of words form different meanings, and different arrangements of meanings form different effects. 46-990 (24) 596-4 Language—We never turn our energies to anything else but for rest, but when it is fit to rest, and whenever it is necessary, it must be rested; for those who cannot rest at the right time will Weary; but those who are untimely weary are rested because their minds have been absent.Evil desires love to contradict what men would have us, without giving us any pleasure; that is the price we pay for doing what others will. 47-958 (25) 227-5 Eloquence—it must be pleasing and true; yet that pleasing itself must spring from truth. 48-955 (26) 244-6 Eloquence is a picture of thought; so those who paint and then add a few strokes are painting rather than painting. 49-971 (27) 184-120 miscellaneous notes.Language—Those who carve words for antithesis are like those who open false windows for symmetry: their maxim is not to speak correctly but to pose correctly. 50-974 (28) 247-114 The symmetry of what we see at a glance is based on the fact that there is no reason for it to be any other way, and is also based on the image of the human body; it follows that we require symmetry only in extent, not in height and Depth aspect. 36-3 (29) 60-115 When we read an article that is so natural, we are surprised and delighted because we were expecting to read an author and we found someone.On the other hand, those who read a book expecting to find a person, those with higher tastes unexpectedly discover an author. Plus poetry quam humane locatus es. ["You speak more as a poet than as a man"].Those who teach that nature can tell everything, even theology, are doing a good job of respecting nature. 32-799, 986 (30) 248-45 We only have ears to teach; for we lack hearts. The rule is honesty. The beauty of abridgement, the beauty of judgment. 33-966 (31) 602-119 All the false beauties that we accuse Cicero of, have their admirers, and there are many of them. 37-931 (32) 291-38 Joy as well as beauty have a certain type, it is in our nature (whether it is strong or weak actually) A definite relationship between the two and the things that please us. Everything that is formed from this type pleases us, whether it is architecture, songs, treatises, poems, prose, women, birds, rivers, trees, houses, dresses, etc. .Everything that is not constructed according to this type offends people of higher taste. Just as there will be a perfect relation between a song and a building constructed on the basis of a good type, because they are both similar to that unique type, though they belong to one class; There is also a perfect relationship between various things.It is not that the bad type is unique, for there is no end to the number of bad types; yet, for example, any bad Shangnai poem, no matter what absurd type it is based on, is quite like a Typical and dressed up like a woman. Nothing can best make one understand how ridiculous an absurd shanghai poem is, than to examine nature and that type, and then imagine a woman or a building modeled after that type. 38-932 (33) 167-31 Poetry is beautiful.As we speak of the beauty of poetry, we should also speak of the beauty of geometry and of medicine, but we do not speak of these: the reason is that we know well what the object of geometry is, and that it includes proofs; we also know medicine What is the object of science, and that it includes therapy; yet we do not know what is involved in the beauty which is the object of poetry.We do not know exactly what the type of nature we are supposed to imitate; and lacking this knowledge, we invent all sorts of outlandish terms: "Golden Age," "The Miracle of Our Time," "The Miracle of Fate." ", etc.; and we call such inexplicable words poetic beauty. But whoever imagines a woman in terms of this type of nothing more than big talk about little things will be amused to see a pretty girl piled high with jewels and jewels; What is beauty in a woman knows better than beauty in poetry.Yet those who do not know this will admire her in this attire; there are many villages who will regard her as a queen; and that is why we call the sampanites written after this type the queen of the country. the reason. 39-984 (34) 246-41 A man is not famous for his poetry if he has not made the marks of a poet, or a mathematician, etc.The common man, however, would not have any signs at all, and would scarcely distinguish between the trades of poets and embroiderers. Ordinary men cannot be called poets, nor geometers, nor anything else; but they are all, and judges of all.No one can guess them.They come among people and talk about what people talk about.We do not see which property they have or which they do not, except when necessary to apply it, but when necessary we think of others; for both terms are equally characteristic of them: when they are not When it is a language problem, we don't say they talk well, but when it is a language problem, we say they talk well. Thus, when a man walks in and is said to be extremely good at poetry, it is a false compliment that is given to him; It's a bad sign. 40-987 (35) 187-39 We can never [say] someone: "He is a mathematician", or "He is a missionary", or "He is eloquent"; but only: "He is a sincere man".Only this universal quality pleases me.It is a bad sign when we think of other works when we see a person; One quality will prevail, and baptize; we must not think that he talks well, unless he talks well, and only then should we think so. 41-985 (36) 241-29 Man is full of needs: he loves only the man who can satisfy them all.People said: "This is a good mathematician".However, I don't need any mathematics. He will regard me as a proposition. "This is an excellent fighter"—he will regard me as a stronghold under siege.It must therefore be an honest man to be universally suited to all my needs. 42-386 (37) 442-32 [Since we cannot be generalists and know everything possible, we must know something about everything.For it is far better to know a little about everything than to know everything about one thing; and there is nothing more beautiful than this broad knowledge.It would be better if we could have both; but if we had to choose, we would have to choose the former; and we all feel that way, and we all do that, because we are often good judges. 〕 32-988 (38) 290-33 Poets, not sincere men. 35-967 (39) 421-34 If the lightning strikes the earth, etc., poets, and men who can only argue things of that nature, lack proof. 67-912 (40) 74-35 The examples by which we prove other things, we have other things as examples of them, if we wish to prove them; for since we always believe that the difficulty lies only in what we are trying to prove, we It is found that an example will be more clear and help its argument. Therefore, when we want to demonstrate a general thing, we must give a particular law of a case; but if we want to demonstrate a particular case, we must start from the (general) law.For we always find that what we want to prove is vague, and what we prove by it is clear; because when we propose a thing to prove, we are first full of A kind of imagination thinks that it is of course vague, but on the contrary, what is used to prove it is clear, so that we can easily understand it. 34, 132-939 (41) 494-36 Martial's maxim—Men love to be malicious; but that is not against the blind or the unfortunate, but against the proud lucky.Otherwise, we will make mistakes. For desire is the source of all our actions, humanity, etc. We must please those who have human tenderness. The [proverb] about two blind men is worthless, because it does not comfort them, but only adds a little credit to the author.Anything that is only for the author himself is worthless. Ambitios recidet ornamenta [He removes the ornament of ambition]. 132-977 (42) 449-37 Adding Prince X to the king is pleasing because it lowers his status. [Bao Xiu's Annotated Version, Appendix 2] 64-(43) 562-10 Some writers speak of their own work by saying, "my book," "my notes," "my history," and so on.What they feel is that the small townspeople always say "in my house" when they have a kiosk on the street.But since it's often more other people's stuff than their own, they might as well say: "our book," "our notes," "our history," and so on. 15-923 (44) 373-14 Do you want others to believe in your stuff?Then you don't mention it. 30-989 (45) 21-17 Language is a code, in which one language is not transformed into another, but one character is transformed into another, so that a known language becomes decipherable. 14-965 (46) 20-24 A sweet talker has a bad character. 62-963 (47) 61-25 Some people speak well but write badly.It was because the occasion and the crowd warmed them, and drew from their spirits what they would not have without this warmth. 61-969 (48) 62-26 When repeated words appear in an article, and we try to correct them, only to find that they are so appropriate that we risk spoiling the article;That is its mark; and here we are out of blind envy, which does not understand that repetition of words is not wrong in such places; for there is no general law. 52-968 (49) 242-27 If it covers up its humanity and disguises it.There are more kings, popes, bishops—even majestic monarchs, etc.; no Paris—the capital of the kingdom.Many places will be called Paris, Paris, and many other places will be called the capital of the kingdom. 51-950 (50) 133-28 The same meaning varies with the words that express it.Meaning derives its dignity from the word, rather than giving it dignity.Examples of this must be sought from...   386-296 (51) 338-50 The Pyrrho school advocates sticking to one's own point of view. 54-979 (52) 410-49 Nobody mentions a Cartesian unless he is a Cartesian himself; mentions a pedant unless he is a pedant, mentions a provincial unless he is a provincial; The title of the book is "Letters to Foreigners". 53-973 (53) 161-53 Depending on the meaning, a car either overturns or overturns. Depending on its meaning, either overflow or infusion. [Mr. Mettle argues forcefully against the dervish. 〕 55-972 (54) 113-52 miscellaneous notes.Way of speaking: "I'm intentionally committed to this." 56-980 (55) 955-54 The opening of the key, the adsorption of the hook. 57-975 (56) 318-55 Guess: "I share your troubles." But Mr. Cardinal doesn't like to be guessed. "My spirit is full of restlessness." It would be better to say that I am full of restlessness. 58-970 (57) 292-56 I'm always offended by such kind words: "I've caused you a lot of trouble; I'm afraid of disturbing you; I'm afraid of disturbing you for too long." We either introduce or disturb. 59-978 (58) 381-57 You're not polite: "Please forgive me." Without that pardon, I wouldn't have noticed the offense at all. "It's blasphemy to listen...." The worst thing was their pardoning words. 60-976 (59) 367-58 "Extinguishing the Flames of Rebellion" is too polished. "The agitation of his genius that day"; two words too exaggerated.