OpenLLM-France/wikimedia huggingface dataset:
# The Records of the Federal Convention of 1787/Volume 3/Appendix A/CCCLVI

​ⅭⅭⅭⅬⅥ. James Madison to Andrew Stevenson.
Montpellier Mar. 25. 26
Will you pardon me for pointing out an error of fact into which you have fallen, as others have done, by supposing that the term, national applied to the contemplated Government, in the early stage of the Convention, particularly in the propositions of Mr. Randolph, was equivalent to unlimited or consolidated. This was not the case. The term was used, not in contradistinction to a limited, but to a federal Government. As the latter operated within the extent of its authority thro’ requisitions on the confederated States, and rested on the sanction of State Legislatures, the Government to take its place, was to operate within the extent of its powers directly & coercively on individuals, and to receive the higher sanction of the people of the States. And there being no technical or appropriate denomination applicable to the new and unique System, the term national was used, with a confidence that it would not be taken in a wrong sense, especially as a right one could be readily suggested if not sufficiently implied by some of the propositions themselves. Certain it is that not more than two or three members of the Body and they rather theoretically than practically, were in ​favor of an unlimited Govt. founded on a consolidation of the States; and that neither Mr. Randolph, nor any one of his colleagues was of the number. His propositions were the result of a meeting of the whole Deputation, and concurred or acquiesced in unanimously, merely as a general introduction of the business; such as might be expected from the part Virginia had in bringing about the Convention, and as might be detailed, and defined in the progress of the work. The Journal shews that this was done.
I cannot but highly approve the industry with which you have searched for a key to the sense of the Constitution, where alone the true one can be found; in the proceedings of the Convention, the cotemporary expositions, and above all in the ratifying Conventions of the States. If the instrument be interpreted by criticisms which lose sight of the intention of the parties to it, in the fascinating pursuit of objects of public advantage or conveniency, the purest motives can be no security against innovations materially changing the features of the Government.
# The Records of the Federal Convention of 1787/Volume 3/Appendix A/CCCLVII

​ⅭⅭⅭⅬⅦ. James Madison to Thomas Cooper.
Montpellier Decr. 26. 1826—
The mail has furnished me with a copy of your Lectures on Civil Government, & on the constitution of the U.S. I find in them much in which I concur; parts on which I might say—non liquet—& others from which I should dissent; but none, of which interesting veiws are not presented. What alone I mean to notice is a passage in which you have been misled by the authorities before you, & by a misunderstanding of the term “National” used in the early proceedings of the Convention of 1787. Both Mr. Yates & Mr. Martin brought to the Convention predispositions agt. its object, the one from Maryland representing the party of Mr. Chase opposed to federal restraints on the State Legislation; the other from New York, the party unwilling to lose the power over trade through which the State levied a tribute on the consumption of its neighbours. Both of them left the Convention long before it compleated its work; & appear to have reported in angry terms, what they had observed with jaundiced eyes. Mr. Martin is said to have recanted at a later day; & Mr. Yates to have changed his politics & joined the party adverse to that which sent him to the Convention.—With respect to the term “National” as contradistinguished from the term “federal,” it was not meant to express the extent of power, but the mode of its operation, which was to be not like the power of the ​old Confederation operating on States; but like that of ordinary Governments operating on individuals; & the substitution of “United States” for “National” noted in the journal, was not designed to change the meaning of the latter, but to guard agt. a mistake or misrepresentation of what was intended. The term “National” was used in the original propositions offered on the part of the Virga. Deputies, not one of whom attached to it any other meaning than that here explained. Mr. Randolph himself the organ of the Deputation, on the occasion, was a strenuous advocate for the federal quality of limited & specified powers; & finally refused to sign the constitution because its powers were not sufficiently limited & de-defined.
# The Records of the Federal Convention of 1787/Volume 3/Appendix A/CCCLXI

​ⅭⅭⅭⅬⅩⅠ. James Madison to George Mason.
Montpellier, Decr 29, 1827.
The public situation in which I had the best opportunity of being acquainted with the genius, the opinions, and the public labours of Col. Mason, was that of our co-service in the Convention of 1787, which formed the Constitution of the United States. The objections which led him to withhold his name from it have been explained by himself. But none who differed from him on some points will deny that he sustained throughout the proceedings of the body the high character of a powerful reasoner, a profound statesmen, and a devoted Republican.
# The Posthumous Works of Ann Eliza Bleecker/A Hymn

Omnicient and eternal God, Who hear'st the faintest pray'r Distinct as Hallelujahs loud, Which round thee hymned are.
Here, far from all the world retir'd, I humbly bow the knee, And wish, (as I have long desir'd,) An interest in thee.
But my revolting heart recedes And rushes to the croud; My passions stop their ears and lead, Tho' conscience warns aloud.
How deeply sinful is my mind? To every ill how prone? How stubborn my dead heart I find Insensible as stone?
The hardest marble yet will break, Nor will resist the steel; But neither wrath nor love can make My flinty bosom feel.
My passions like a torrent roar, And tumbling to hell's glooms Sweep me away from Reason's shore, To "where Hope never comes."
By labour turn'd the useless stream Thro' fertile vales has play'd; But for to change the course of sin Demands immortal aid.
All nature pays the homage due To the supremely blest; All but the favour'd being who Was plac'd above the rest.
He bids the teeming earth to bear, The blushing flow'rs arise; At his command the sun appears And warms the orient skies.
Oh! was I but some plant or star, I might obey him too; Nor longer with the Being war, From whom my breath I drew.
Change me, oh God! with ardent cries I'll venture to thy seat; And if I perish; hell must rise And tear me from thy feet.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/An Evening Prospect

Come my Susan, quit your chamber, Greet the op'ning bloom of May, Let us on you hillock clamber, And around the scene survey.
See the sun is now descending, And projects his shadows far, And the bee her course is bending Homeward thro' the humid air.
Mark the lizard just before us, Singing her unvaried strain, While the frog, abrupt in chorus, Deepens thro' the marshy plain.
From yon grove the woodcock rises, Mark her progress by her notes, High in air her wings she poises, Then like lightning down she shoots.
Now the whip-o-well beginning, Clam'rous on a pointed rail, Drowns the more melodious singing Of the cat-bird, thrush, and quail.
Pensive Echo, from the mountain, Still repeats the sylvan sounds, And the crocus border'd fountain, With the splendid fly abounds.
There the honeysuckle blooming, Reddens the capricious wave; Richer sweets---the air perfuming, Spicy Ceylon never gave.
Cast your eyes beyond this meadow, Painted by a hand divine, And observe the ample shadow Of that solemn ridge of pine.
Here a trickling rill depending, Glitters thro' the artless bow'r; And the silver dew descending, Doubly radiates every flow'r.
While I speak, the sun is vanish'd, All the gilded clouds are fled, Music from the groves is banish'd, Noxious vapours round us spread.
Rural toil is now suspended, Sleep invades the peasant's eyes, Each diurnal task is ended, While soft Luna climbs the skies.
Queen of rest and meditation, Thro' thy medium I adore Him---the Author of Creation, Infinite, and boundless pow'r.
'Tis he who fills thy urn with glory, Transcript of immortal light; Lord! my spirit bows before thee, Lost in wonder and delight.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/A Thought on Death

Alas! my thoughts, how faint they rise, Their pinions clogg'd with dirt; They cannot gain the distant skies, But gravitate to earth.
No angel meets them on the way, To guide them to new spheres; And for to light them, not a ray Of heavenly gace appears.
Return then to thy native ground, And sink into the tombs; There take a dismal journey round The melancholy rooms:
There level'd equal king and swain, The vicious and the just; The turf ignoble limbs contain, One rots beneath a bust.
What heaps of human bones appear Pil'd up along the walls! These are Death's trophies---furniture Of his tremendous halls
The water oozing thro' the stones, Still drops a mould'ring tear; Rots the gilt coffin from the bones, And lays the carcase bare.
This is Cleora---come, let's see Once more the blooming fair; Take off the lid---ah! 'tis not she, A vile impostor there.
Is this the charmer poets sung, And vainly deified, The envy of the maiden throng? (How humbling to our pride!)
Unhappy man, of transient breath, Just born to view the day, Drop in the grave---and after death To filth and dust decay.
Methinks the vault, at ev'ry tread, Sounds deeply in my ear, 'Thou too shalt join the silent dead, 'Thy final scene is here.'
Thy final scene! no, I retract, Not till the clarion's sound Demands the sleeping pris'ners back From the refunding ground:
Not till that audit shall I hear Th' immutable decree, Decide the solemn question, where I pass eternity.
Death is the conqueror of clay, And can but clay detain; The soul, superior, springs away, And scorns his servile chain.
The just arise, and shrink no more At graves, and shrouds, and worms, Conscious they shall (when time is o'er) Inhabit angel forms.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/A Complaint

Tell me thou all pervading mind, When I this life forsake, Must ev'ry tender tie unbind, Each sweet connection break?
How shall I leave thee, oh! my love, And blooming progeny? If I without thee mount above, 'Twill be no heav'n to me.
Ah! when beneath the arching vault My lifeless form's remov'd, Let not oblivion sink the thought, How much, how long I lov'd.
Come oft my grassy tomb to see, And drop thy sorrows there; No balmy dews of heav'n shall be Refreshing as thy tear.
There give thy griefs full vent to flow O'er the unconscious dead, With no spectator to thy woe But my attendant shade.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/A Prospect of Death

Death! thou real friend of innocence, Tho' dreadful unto shivering sense, I feel my nature tottering o'er Thy gloomy waves, which loudly roar: Immense the scene, yet dark the view, Nor Reason darts her vision thro'. Virtue! supreme of earthly good, Oh let thy rays illume the road; And when dash'd from the precipice, Keep me from sinking in the seas: Thy radiant wings, then wide expand, And bear me to celestial land.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/A Short Pastoral Dialogue

(Designed for the use of her daughter and niece when very young)
LUCIA. Come, my Delia, by this spring Nature's bounties let us sing, While the popler's silver shade O'er our lambkins is display'd.
DELIA. See how she has deck'd the ground Op'ning flow'rets blush around; Crystals glitter on each hill, Polish'd by the falling rill.
LUCIA. Here the berries bend the vine, Lucid grapes at distance shine; Here the velvet peach, and there Apples, and the pendant pear.
DELIA. View this maple, from whose wound Honey trickles on the ground: Who these luxuries can taste Thankless of the rich repast?
LUCIA. Delia, I could sit all day List'ning to your grateful lay; But now solar beams invade, Let us seek a closer sh de.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Posthumous Works of Ann Eliza Bleecker/Another

Still apprehending death and pain, To whom great God shall I complain? To whom pour out my tears But to the pow'r that gave me breath, The arbiter of life and death, The ruler of the spheres?
Soon to the grave's Cimmerian shade I must descend without thine aid, To stop my spirit's flight; Leave my dear partner here behind, And blooming babe, whose op'ning mind Just lets in Reason's light.
When she, solicitous to know Why I indulge my silent woe, Clings fondly round my neck, My passions then know no commands, My heart with swelling grief expands, Its tender fibres break.
Father of the creation wide, Why hast thou not to man deny'd The silken tye of love? Why food celestial let him taste, Then tear him from the rich repast, Real miseries to prove?
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Philosophical Review/Volume 1/Summary: Schmidt - The Unity of the Ethics of Ancient Greece

Int. J. E. = International Journal of Ethics
Above-named article is a reply to the criticism of Davidson (Int. J. E., Vol. I, pp. 256, 257) on Schmidt's Die Ethik der alten Griechen. The sum of Davidson's criticism is given in his statement: "No account of Greek ethics can be satisfactory which does not fully recognize that Greek ethical ideals, theories, and practices were very different in the ​different epochs of Greek history, and even in the same epoch among different portions of the race" (Vol. I, p. 256). S. maintains that moral standards in Greece were more uniform than habits of life, consequently he disagrees with Davidson, when his critic says, "the morality of Corinth and Sybaris was altogether different from that of Athens or Sparta." For, says S., the intelligent Sybarite estimated the virtues, which he did not practise, much as the Athenian did.
S. allows differences of time to be of greater importance in determining types of morals than differences of locality. But at the same time he claims that the salient features of Greek ethics in the various periods of Hellenic history are much the same, and that to treat the subject in epochs would therefore offer serious difficulties; that there is much in which the people of Greece from Homer to the rise of the Roman emperors are an ethical unit. The Greek of the age of Homer, as well as of the age of Solon and Plato, agreed in the necessity of paying special honor to the dead, etc.; the Peripatetics maintain the views of old Greece on the family and state. In this way S. seeks to show that later Greece so rests on older Greece that it is not possible to mark off independent ethical periods; that, in a word, the ethics of Greece, omitting certain minor features, is a unit.
# The Philosophical Review/Volume 1/Summary: Schaefer - Beiträge zur vergleichenden Psychologie

Z. f. Ps. u. Phys. d. Sinn. = Zeitschrift für Psychologie und Physiologie der Sinnesorgane
These experiments are in continuation of investigations on the perception of passive motion — more especially rotary motion — in which the reacters were vertebrates having semicircular canals. In this case invertebrates — snails, flies, beetles, ants, caterpillars, and ear-wigs — were placed on the rotary table and their reactions to rotary motion observed. S. found that the 'reacters' moved on a plane table against the motion of the table, though not in every case. The caterpillars did not move at all, the snails not always, and the beetles, ants, flies, and ear-wigs only when they were already in motion. Unlike the vertebrates, the invertebrates investigated showed no after effects of the rotary motion in the form of rotary giddiness.
# The Philosophical Review/Volume 1/Summary: Rosinski - Die Wirklichkeit als Phänomen des Geistes - Part 2

Phil. Mon. = Philosophische Monatshefte
This is the second part of a two-part article; the first part is Summary: Rosinski - Die Wirklichkeit als Phänomen des Geistes - Part 1
Reality is given us by means of sense-perception. The self can ascribe existence to the things to which it refers the various contents of perception only in case they have become its presentations. The consciousness of independence of me is a quality of my presentation of the object; it is the characteristic idea which distinguishes this presentation from others. Being is a category, a necessary rule of thinking, by which the object first gets its objective character. If I say 'A is,' I express the objectification of A simply through the category of being; but since the categories are only functions of thinking, and so purely subjective forms of spirit, the objects get their objectivity only through us. Reality cannot have the significance of absoluteness, but must rather have that of relativity. Things must be endowed with such a nature that the laws by which they become things find application to them; they can belong only to the sphere of the laws themselves; they must therefore be pure phenomena of spirit. Neither consciousness nor its object can exist for itself; consciousness has existence only in (an) its object. If neither outer nor inner objects appear to us, our consciousness, too, must disappear. Subject and object mutually condition one another. ​Together they form a complex, an immanent unity subsisting by mutual dependence. Herbart's notion of an absolute positing is self-contradictory — as posited, the object would be in us, and as absolute, it would be quite apart from us. It is just as if we should say that the table is in the room and not in it at the same time. The truth of knowledge is dependent only on its agreement with the laws of the understanding. These laws fully satisfy our feeling of conviction and impulse to know. The concept is developed into the judgment by subjecting itself to the identity of the self. The equality of the concept with itself is only the objectified expression of the identity of the self. Since knowledge is possible only through categories, and that, too, only when the categories form an immanent unity with the identity of the self, and since the identity of the self involves the relativity of its object, all knowledge, and so the entire world-picture, is only subjective. This applies not only to things, but to selves. All spirits are only in my spirit — every self is only a phenomenal form of my self. The moral order of the world is a necessary form of evolution of the absolute self. In monism, to which I hold, God would be the absolute self, over against whom stand all individual selves as his phenomena. He is not an absolute-real, but an absolute-ideal essence.
# The Philosophical Review/Volume 1/Summary: Schellwien - Die Erkenntnisslehre Kant's

Z. f. Ph. = Zeitschrift für Philosophie und philosophische Kritik
The Kantian philosophy has two fundamental propositions: (1) that all our knowledge begins with sense experience, and (2) that objects are only mediated through sensations. The highest principle of knowledge is the unity of self-consciousness in which I am conscious of a necessary synthesis a priori, through which all the given states of consciousness are brought under an original synthetic unity of apperception without which they would not be mine. Kant saw clearly that our consciousness is completely determined on one side by external forces acting upon our sense organs, and that it supposes on the other hand a reaction proceeding wholly from the subject. He hoped to explain sense experience as a compound of these two moments. This S. holds contradictory and impossible. The subject must remain identical with itself and hence cannot have any relations to anything foreign to it, nor can the effect of external things acting upon the sense organs be connected with anything a priori. It follows, then, that consciousness is entirely active and creative, produces its own object; the sensibility, however, through which alone we receive impressions is completely unconscious and the necessary presupposition of consciousness, yet not an element of it. Since our consciousness constructs its objects with necessity according to the impressions which the sensibility receives, this can only be regarded as a dialectic movement in which knowledge continually places itself in opposition to lack of knowledge (Nichtwissen) and takes up this opposition into itself. For us, the knowledge, the creative identity, is second, while in reality it is the first. Our consciousness cannot be partly a priori and partly a posteriori, nor one of the two, but must be both at once, and each entirely. It is entirely a priori because it is creative, and entirely a posteriori because it is reproductive. Both elements belong necessarily to the movement out of which our consciousness constantly proceeds. Kant himself maintained that a sense object must be given to the human understanding, but left it problematical whether there might not be another understanding, — perhaps the Divine, — which produces its own objects. But if the human understanding does not produce its objects, and can only receive them from without, it must stand within the bounds of natural causality, and the objects would be only a result of the stimulation of its sensory mode of existence, which indeed must correspond to the human organization, but can lay no claim to universality. On the other hand, a consciousness that produces the objects from itself is absolute identity; it cannot be different from the thing in itself, for it is the thing in itself, nor be wanting in existence, for outside of it there is nothing.
# The Philosophical Review/Volume 1/Summary: Scripture - Einige Beobachtungen über Schwebungen u. Differenztöne

Phil. Stud. = Philosophische Studien
Dove first observed that from two tuning-forks, one held beside each ear, beats would arise, though neither fork were sounding loudly enough to be heard in the remoter ear. S. concludes that the interference takes place in the central organ. He also shows that difference tones, which disappear under similar circumstances, can be heard together with beats when one fork is set before one ear and the other on the head, or when both forks are set on the head.