OpenLLM-France/wikimedia huggingface dataset:
# The Philosophical Review/Volume 1/Summary: Strong - A Sketch of the History of Psychology among the Greeks

Am. J. Ps. = American Journal of Psychology
This sketch is an abstract of six lectures given at Clark University in 1890. I. The animistic notion of the soul among the pre-Homeric and Homeric Greeks. They believed the soul to be closely connected with the breath, and to have its seat in general in the blood. Sensation, thought, and volition are functions of the living being, i.e. of the complex of soul and body, not of the soul alone. Psychical activities, including perception and thought, have their special seat in the breast. II. Thales, Hippo, Anaximenes, Diogenes of Apollonia, Herakleitos, Empedokles, and the Pythagorean school. The psychology of these philosophers is determined in the main by their cosmological theories. III. Demokritos and Anaxagoras. Demokritos regards the soul as distinct from the body, though on atomistic principles it is necessarily corporeal. These atoms are of the finest and most mobile kind; this harmonizes with the nature of thought as a subtle kind of motion. Demokritos' psychology is in the main a reproduction of primitive animism. Anaxagoras does not get wholly beyond the view of his predecessors that the soul is a refined form of matter. Up to his time he marks the widest departure from animism. IV. This lecture is devoted to a more detailed exposition of the views of Demokritos on the physiology and psychology of the senses. V. The Sophists, Sokrates, and Plato. The psychology of Plato is largely influenced by ethical considerations. There is no idea of the soul, for this would be equivalent to denying its immortality, which his ethical doctrine forbids. Plato, therefore, assigns the soul to a middle position between ideas and individual things. The Platonic divisions of the soul and sense-physiology occupy most of the lecture. VI. Aristotle. The doctrine of Entelechy, the classification of soul-functions, the physiology of the senses, and the doctrine of active and passive reason are briefly treated in pages 192-197, S. finds Aristotle's psychology distinctly monistic. Aristotle's method he characterizes as a biological-developmental one.
# The Philosophical Review/Volume 1/Summary: Thomas - Ueber Bruchstücke griechischer Philosophie bei dem Philosophen L. Annaeus Seneca

Ar. f. G. Ph. = Archiv für Geschichte der Philosophie
I. In the passage of Seneca Nat. quast. IV, 2, 22, which gives the view of Thales on the yearly rise of the Nile, T. defends mox and ​inconcessus against the objections of Diels. In defence of the position of mox, author quotes Columella De re rust. III, 20, 4, and in support of inconcessus says that, from Vergil on, it occurs in the sense of "unallowed"; here he regards it as meaning "hindered," in the sense of "room not being allowed."
II. Epikuros in Seneca Epist. mor. II, 4 (16), 7–9. Against the view of Usener, T. refers the above passage, §§ 7–9, to the fifteenth of the κύριαι δόξαι. He finds in ὥρισται: εἰς ἄπειρον ἐκπίπτει the correspondent to finita sunt: ubi desinant, non habent.
III. Traces of Epikuros in Seneca De tranqu. an. 9, 2 and Epist. mor. XX, 2 (119), 12; De brev. vit. 7, 3 and 20, 3; Epist. mor. VII, i (63), 7; XVIII, 2 (105), 7–8; XIX, 6 (115), i, 2, 18.
In first two passages named, T. finds an echo of the fifteenth of the κύριαι δόξαι above referred to. With the passages in De brev. vit. corresponds the Epikurean fragment 204 Usen. (Cod. vatic. gr. 1950 N. 14): εἶς ἕκαστος ἡμῶν ἀσχολούμενος ἀποθνῄσκει. Epist. mor. VII, 1 (63), 7, is associated with Fr. 213. Epist. mor. XVIII, 2 (105), 7–8, has been influenced by Fr. 532 Usen.
IV. Fragment of a letter of Metrodorus of Lampsakos in Seneca Epist. mor. XVI, 4 (99), 25.
T. proposes for the Greek text following Ipsa Metrodori Verba subscripsi (§ 25) in Cod. Bambergensis the following emendation: ΕΚΤΙΝ ΓΑΡ Π(ΕΝΘ)ΟΚ ΗΔΟΝΗΙ ΚΥΓΓ(Ε)Ν(Ε)Κ ΦΥ(ΛΑ)ΤΤΕΙΝ ΚΑΤΑ ΤΟΥΤΟΝ ΤΟΝ ΚΑΙΡΟΝ. T. quotes also the emendations of Schweighäuser, Haase, Duening, Wilamowitz-Möllendorff, Usener, and others, none of which he finds satisfactory.
# The Philosophical Review/Volume 1/Summary: Sterrett - The Ethics of Hegel

Int. J. E. = International Journal of Ethics
There is an obvious continuity between the diverse ethics of Kant and Hegel. Both start from man, but Kant considers the subjective ego, Hegel the objective ego. Both seek to obey the command, "Know thyself," but the self was different to the two. To find it Kant looked inward and Hegel outward. The difference between them is thus the difference between an abstract self and a concrete self. Hegel avoids all abstract conceptions. True, he starts from them, but only in order to criticise and pass beyond them to a real concrete. To him there can be no duty without an objective good and hence Kant's formal law is valueless. After this introduction the remainder of the article (pp. 180-201) is a brief exposition of Hegel's ethics, based mainly on the Grundlinien der Philosophie des Rechts
# The Philosophical Review/Volume 1/Summary: Stout - Belief

Belief includes every mode and degree of assent or dissent, — everything in the nature of an acknowledgment, explicit or implicit, of objective existence. Belief is the "mental function of cognizing reality." ​The writer goes through the various kinds of real existence, pointing out the mode in which they manifest their reality, by prescribing limits to the range of subjective selection. Sensation is real in so far as it limits and controls the movement of attention by restricting the range of subjective selection. Judgments of Comparison lead to a belief in reality in so far as the intrinsic qualities of the objects compared constitute definite limitations of our subjective activity. We believe in the "Objective Attributes of Presentations," owing to their independence and self-existence in their relation to the volition and activity through which they are cognized; they are limits imposed on subjective selection. Space is, e.g. objective because it controls our freedom; it imposes limits on the constructive movement of attention. Associations which offer resistance to our subjective activity, really "indissoluble associations," are, of course, beliefs, but not owing to the strength and intimacy of the ideas associated, but to the limits which the system of which these ideas form part imposes upon our activity. [Mr. Stout brings his position out in face of the teaching of the Mills, which he succinctly examines.] There are Subconscious Conditions of Belief consisting in the apperceptive systems, which in massive combinations co-operate to support a given connection of ideas, which is the object of attention. [Illustrations are given from Newman's Grammar of Assent.] It follows from this that some combinations of ideas may seem separable or inseparable, according to the predominance of this or that apperceptive system, i.e. they may inspire belief by being regarded under a certain light or other. The belief in Physical Reality is due to the limits opposed by natural obstacles to the free movement of our limbs on subjective activity. Throughout, Mr. Stout criticises some portions of Dr. Pikler's recent work on the Psychology of the Belief in Objective Existence; he finds Dr. Pikler's theory tantamount to the position that belief means dependence on our activity, while his own contention is that it means independence of our activity.
# The Philosophical Review/Volume 1/Summary: Sharp - An Analysis of the Idea of Obligation

Int. J. E. = International Journal of Ethics
Approbation or disapprobation is directed towards things as fit or unfit to accomplish desired ends. The altruist approves the labors of those who work to make life richer, and disapproves the opposite. Strong desire turns approbation into demand, while increased knowledge leads one to limit his demands by another's possibilities of compliance. This pressure of one will on another, demanding of it a certain course of action, is a strong social influence. If insufficient, it can be strengthened only by reward or punishment. These facts serve to explain moral obligation.
The ought involves an affirmation that a certain action is necessary as a means to a certain end and an emotion accompanying that affirmation. There are four distinguishable forms, — the 'I ought,' the 'you ought,' and the more impersonal forms culminating in the theological ought. The ought assumes the existence in another of the desire for an action, while the must makes no such assumption. When from the idea of obligation the element of the good or the ideal is eliminated, nothing remains but mere submission to an arbitrary imperative. Hence obligation cannot be the fundamental fact of moral experience.
# The Philosophical Review/Volume 1/Summary: Stumpf - Zum Begriff der Lokalzeichen

Z. f. Ps. u. Phys. d. Sinn. = Zeitschrift für Psychologie und Physiologie der Sinnesorgane
Lotze's theory of local signs underwent many modifications at its author's hands, and has been still further modified by Wundt. The editor of the Kleine Schriften has called attention to a late utterance of the writer's, in which he describes spaciousness as an attribute of sensation, comparable with quality or intensity. This is the view held by Stumpf and James. The former points out here that it is inconsistent with the general scheme of a local-sign theory. That Lotze inclined towards it, as he inclined in his Metaphysik to a hypothesis more nearly approaching those of Berkeley and Bain, is, he thinks, an indication of the necessity of a nativistic space-psychology.
# The Philosophical Review/Volume 1/Summary: Tannery - Deux nouvelles lettres inédites de Descartes à Mersenne

Ar. f. G. Ph. = Archiv für Geschichte der Philosophie
These are two of the hitherto unedited letters of Descartes, of which an account was given in the Archiv. (IV, 3, pp. 442-449; 4, 529-556). Subsequent research has convinced T. that, besides the two now published, there are yet missing only eleven. He gives, so far as they are known, the subject and dates of these letters, and their numbers in the classifications of Arbogast and Lahire. The two letters published are in the library of Victor Cousin at Sorbonne. The first contains some uncomplimentary remarks upon L’Aristarchus Samius of Roberval; complaints that a professor of Utrecht, in a work entitled Fundamenta Physics, has simply copied his results along with many mistakes of his own; inquiries concerning a new kind of glasses which a Paris optician has made; and replies to Mersenne's inquiries regarding oscillating bodies. The second is very short, but mentions that he has been for two months regularly observing the variations of the barometer and speculating regarding its explanation.
# The Philosophical Review/Volume 1/Summary: Tannery - Neuf lettres inédites de Descartes à Mersenne

Ar. f. G. Ph. = Archiv für Geschichte der Philosophie
On the death of Mersenne in 1648, the mathematician Roherval seized as many of his papers as he could, and among them, the letters written to him by Descartes. These were found after his death by Lahire, and handed over to Legrand, who was then preparing a complete edition of the works of Descartes. Legrand made some notes comparing this collection with the originals which were in his hand. These annotations show that there were at least eighty-two letters in this collection, of which fifty-three are identified with those previously published by Clerselier. Legrand seems to have had the manuscripts for five more in his hands; so there were then, at least, twenty-four unedited. He did not live, however, to carry out his project of publication, and the collection was placed in the Archives of the Academy of Sciences. During the first revolution it was inventoried by Arbogast, and in 1839 was stolen by Libri, who pretended that he had acquired it lawfully with certain papers of Arbogast. In a part of the Ashburnham Collection which was returned to France in 1888, there were discovered several letters of Descartes, nine of which were unedited. These are now published in the Archiv. It is clear that of the letters stolen by Libri, there are still at least fifteen unedited. T. appeals to lovers of philosophy to attempt to discover these letters, and publish them in the Archiv, in order that it may be possible to undertake a complete edition of D.'s works. He also publishes, in addition to the nine letters, two fragments which belong to the third letter of Clerselier.
# The Poetical Works of William Motherwell/Oh! Turn from Me Those Radiant Eyes!

Oh, Turn From Me Those Radiant Eyes!
Oh, turn from me those radiant eyes, With love's dark lightning beaming, Or veil the power that in them lies To set the young heart dreaming! Oh, dim their fire, or look no more, For sure 'tis wayward folly To make a spirit, gay before, To droop with melancholy!
Ungen'rous victor! not in vain Thy wild wish to subdue me— To woo once more thy glance I'm fain, Even should that glance undo me: What pity that thy lips of rose So fitted for heart healing, Should not, with tenderest kisses, close The wounds thine eyes are dealing!
# The Poetical Works of William Motherwell/Ouglou's Onslaught

Ouglou's Onslaught.
A Turkish Battle-Song.
Tchassan Ouglou is on! Tchassan Ouglou is on! And with him to battle The faithful are gone. Allah, il allah! The tambour is rung; Into his war-saddle Each Spahi hath swung;— Now the blast of the desert Sweeps over the land, And the pale fires of heaven Gleam in each Damask brand. Allah, il allah!
Tchassan Ouglou is on! Tchassan Ouglou is on! Abroad on the winds, all His Horse-tails are thrown. 'Tis the rush of the eagle D own cleaving through air,—
'Tis the bound of the lion When roused from his lair. Ha! fiercer and wilder And madder by far,— On thunders the might Of the Moslemite war. Allah, il allah!
Forth lash their wild horses, With loose-flowing rein; The steel grides their flank, Their hoof scarce dints the plain. Like the mad stars of heaven, Now the Delis rush out; O'er the thunder of cannon Swells proudly their shout,— And sheeted with foam, Like the surge of the sea, Over wreck, death, and woe, rolls Each fierce Osmanli. Alla, il allah!
Fast forward, still forward, Man follows on man,
While the horse-tails are dashing Afar in the van;— See where yon pale crescent And green turban shine, There, smite for the Prophet, And Othman's great line! Allah, il allah! The fierce war-cry is given,— For the flesh of the Giaour Shriek the vultures of heaven. Allah, il allah!
Allah, il allah! How thick on the plain, The infidels cluster Like ripe, heavy grain. The reaper is coming, The crooked sickle's bare, And the shout of the Faithful Is rending the air. Bismillah! Bismillah! Each far-flashing brand Hath piled its red harvest Of death on the land! Allah, il allah!
Mark, mark yon green turban That heaves through the fight, Like a tempest-tost bark 'Mid the thunders of night; See parting before it, On right and on left, How the dark billows tumble,— Each saucy crest cleft! Ay, horseman and footman Reel back in dismay, When the sword of stern Ouglo Is lifted to slay. Allah, il allah!
Alla, il allah! Tchassan Ouglou is on! O'er the Infidel breast Hath his fiery barb gone:— The bullets rain on him, They fall thick as hail; The lances crash round him Like reeds in the gale,— But onward, still onward, For God and his law,
Through the dark strife of Death Bursts the gallant Pacha. Allah, il allah!
In the wake of his might, In the path of the wind, Pour the sons of the Faithful, Careering behind; And bending to battle O'er each high saddle-bow, With the sword of Azrael, They sweep down the foe. Allah, il allah! 'Tis Ouglou that cries,— In the breath of his nostril The Infidel dies! Allah, il allah!
# The Poetical Works of William Motherwell/Pale Daughter of the Night

Sonnet—Pale Daughter of the Night.
On thou most beautiful and meek-eyed virgin, Pale daughter of the night, how tempest tost And wildered in these thickening clouds thou art, Yet smiling ever with so sweet a face Of love around thee, that in truth, methinks, Even at these clouds thou canst not take offence, Knowing thy glory and majestic form Cannot be sullied; and the innocent, Even like to thee, with undiminished beam, Burst through the clouds of envious calumny To shame the tongues, and give the lie to thoughts Having no saintlike charity! Oh, yes, like thee, Thus shine on darkness with forgiving look, For Innocence and Mercy are twin-born!
# The Poetical Works of William Motherwell/Preface to Second Edition

Preface to Second Edition.
The first and only British edition of Motherwell's Poems appeared fourteen years ago, and has been long exhausted. Two editions have appeared in the United States of America, and it may seem remarkable that strangers should have been so much more alive to his merits than his countrymen. The publisher of the first British edition having purchased Mr Motherwell's manuscripts, has resolved to issue a new and enlarged edition of the original work, to which is prefixed a Memoir of the Author. The additions consist of twenty pieces, some of which, including the Sonnets, are now printed for the first time. The others appeared in different local publications during the Author's lifetime, though they were not embodied by him in his volume. No alterations upon the original text have been attempted, but a few various readings, derived from the Author's manuscripts, have been placed at the bottom of the page. ​The Memoir has been compiled from the best sources of information that could be reached, and it is hoped that it will communicate all the knowledge respecting the Poet's history which the reader will be anxious to obtain.
Mr Motherwell left behind him many fragmentary pieces of poetry, in different stages of advancement, some being more and some less finished; and should the present enterprise hold out any encouragement for the adoption of such a course, they may be given to the world at some future time.
# The Poetical Works of William Motherwell/O Say Not Pure Affections Change!

O Say Not Pure Affections Change!
O say not pure affections change When fixed they once have been, Or that between two noble hearts Hate e'er can intervene!
Though coldness for a while may freeze The love-springs of the soul, Though angry pride its sympathies May for a time control,
Yet such estrangement cannot last— A tone, a touch, a look, Dissolves at once the icyness That crisp'd affection's brook:
Again they feel the genial glow Within the bosom burn, And all their pent-up tenderness With tenfold force return!
# The Poetical Works of William Motherwell/O That This Weary War of Life!

O That This Weary War of Life!
O that this weary war of life With me were o'er, Its eager cry of wo and strife Heard never more! I've fronted the red battle field Mine own dark day; I fain would fling the helmet, shield, And sword away. I strive not now for victory— That wish hath fled; My prayer is now to numbered be Among the dead— All that I loved, alas!—alas! Hath perished!
They tell me 'tis a glorious thing, This wearing war; They tell me joy crowns suffering And bosom scar. Such speech might never pass the lips That could unfold
How shrinkcth heart when sorrow nips Affections old: When they who cleaved to us are dust, Why live to moan? Better to meet a felon thrust Than strive alone— Better than loveless palaces The churchyard stone!
# The Poetical Works of William Motherwell/O Think Nae Mair o' Me, Sweet May!

O Think Nae Mair o' Me, Sweet May!
O think nae mair o' me, sweet May! O think nae mair o' me! I'm but a wearied ghaist, sweet May, That hath a wierd to dree; That langs to leave a warld, sweet May, O' eerie dull and pain, And pines to gang the gate, sweet May, That its first luve hath gane!
Although the form is here, sweet May, The spirit is na sae; It wanders to anither land— A far and lonely way. My bower is near a ruined kirk, Hard by a grass-green grave, Where, fed wi' tears, the gilliflowcrs Above a true heart wave!
Then think nae mair o' me, sweet May, If I had luve to gie,
It suld na need a glance but ane To bind me, dear, to thee. But blossoms twa o' life's best flower This heart it canna bear— It cast its leaves on Mary's grave, And it can bloom nae mair!
# The Poetical Works of William Motherwell/O Wae Be to the Orders!

Songs.
O Wae Be to the Orders.
O wae be to the orders that marched my luve awa', And wae be to the cruel 'cause that gars my tears doun fa', O wae be to the bluidy wars in Hie Germanie, For they hae ta'n my luve, and left a broken heart to me.
The drums beat in the mornin' afore the scriech o' day, And the wee wee fifes piped loud and shrill, while yet the morn was grey; The bonnie flags were a' unfurled, a gallant sight to see, But waes me for my sodger lad that marched to Germanie.
O, lang, lang is the travel to the bonnie Pier o' Leith, O dreich it is to gang on foot wi' the snaw-drift in the teeth!
And O, the cauld wind froze the tear that gathered in my ee, When I gade there to see my luve embark for Germanie!
I looked ower the braid blue sea, sae long as could be seen, Ae wee bit sail upon the ship that mysodger lad was in; But the wind was blawin' sair and snell, and the ship sail'd speedilie, And the waves and cruel wars hae twinn'd my winsome luve frae me.
I never think o' dancin', and I downa try to sing, But a' the day I spier what news kind neibour bodies bring; I sometimes knit a stocking, if knittin' it may be, Syne for every loop that I cast on, I am sure to let doun three.
My father says I'm in a pet, my mither jeers at me, And bans me for a dautit wean, in dorts for aye to be; But little weet they o' the cause that drumles sae my ee: O they hae nae winsome luve like mine in the wars o' Germanie!
# The Poetical Works of William Motherwell/Posthumous Pieces

Posthumous Pieces.
Posthumous Pieces
# The Poetical Works of William Motherwell/Publisher's Preface to the Third Edition

The Publisher's Preface to The Third Edition.
When the Second Edition of Motherwell's Poems was published in 1847, it was stated in the Preface that the fragments of poetry which he had left behind him in manuscript, and which were not included in that volume, might be given to the public at some future day, should any encouragement be offered for pursuing such a course. This the Publisher has now determined to do; but before taking such a step he resolved to submit the pieces in question to the critical scrutiny of Motherwell's old friend and poetical ally, Mr William Kennedy, who chanced to be in Scotland at the time. The reader will, therefore, be good enough to understand that the Poems added to this Edition have been selected by Mr Kennedy, and are published under his express authority. The Publisher is gratified in being able tc make this statement, as it relieves him from a responsibility which he feels that it would not be becoming in him to incur.
# The New International Encyclopædia/Carson, Joseph

Edition of 1905. See also Joseph Carson (pharmacist) on Wikipedia; and the disclaimer.
​ CARSON, Joseph (1808-76). An American pharmacist and medical botanist, born in Philadelphia. He graduated at the University of Pennsylvania in 1826, and at the Medical School of the University in 1830, and in 1836-50 was professor of materia medica in the Philadelphia College of Pharmacy. He held a similar chair in the University of Pennsylvania from 1850 to 1876. In 1870 he was president of the national convention for the revision of the Pharmacopœia, and for a number of years he was an associate editor of the American Journal of Pharmacy. He edited the Elements of Materia Medica of Jonathan Pereira (1843; 2d ed., 2 vols., 1845), and the Materia Medica and Therapeutics of J. Forbes Royle (1847), and published the Illustrations of Medical Botany (1847).