{"id":"01KJR8Q6ENR2R29ZDRRYCKB9D7","cid":"bafkreihkqg7jljn2zoxtwtwnlavb6ijkz7fqg7k6tdx57pqb5bq5mvzq64","type":"text_chunk","properties":{"char_end":378254,"char_start":370373,"chunk_index":52,"chunk_total":89,"estimated_tokens":1971,"source_file_key":"confessions","text":"contain at random and unarranged, be laid up at hand as it were in that\r\nsame memory where before they lay unknown, scattered and neglected, and\r\nso readily occur to the mind familiarised to them. And how many things\r\nof this kind does my memory bear which have been already found out, and\r\nas I said, placed as it were at hand, which we are said to have learned\r\nand come to know which were I for some short space of time to cease to\r\ncall to mind, they are again so buried, and glide back, as it were, into\r\nthe deeper recesses, that they must again, as if new, be thought out\r\nthence, for other abode they have none: but they must be drawn together\r\nagain, that they may be known; that is to say, they must as it were be\r\ncollected together from their dispersion: whence the word \"cogitation\"\r\nis derived. For cogo (collect) and cogito (re-collect) have the same\r\nrelation to each other as ago and agito, facio and factito. But the mind\r\nhath appropriated to itself this word (cogitation), so that, not what is\r\n\"collected\" any how, but what is \"recollected,\" i.e., brought together,\r\nin the mind, is properly said to be cogitated, or thought upon.\r\n\r\nThe memory containeth also reasons and laws innumerable of numbers and\r\ndimensions, none of which hath any bodily sense impressed; seeing they\r\nhave neither colour, nor sound, nor taste, nor smell, nor touch. I have\r\nheard the sound of the words whereby when discussed they are denoted:\r\nbut the sounds are other than the things. For the sounds are other in\r\nGreek than in Latin; but the things are neither Greek, nor Latin,\r\nnor any other language. I have seen the lines of architects, the very\r\nfinest, like a spider's thread; but those are still different, they\r\nare not the images of those lines which the eye of flesh showed me: he\r\nknoweth them, whosoever without any conception whatsoever of a body,\r\nrecognises them within himself. I have perceived also the numbers of the\r\nthings with which we number all the senses of my body; but those numbers\r\nwherewith we number are different, nor are they the images of these,\r\nand therefore they indeed are. Let him who seeth them not, deride me for\r\nsaying these things, and I will pity him, while he derides me.\r\n\r\nAll these things I remember, and how I learnt them I remember. Many\r\nthings also most falsely objected against them have I heard, and\r\nremember; which though they be false, yet is it not false that I\r\nremember them; and I remember also that I have discerned betwixt those\r\ntruths and these falsehoods objected to them. And I perceive that the\r\npresent discerning of these things is different from remembering that\r\nI oftentimes discerned them, when I often thought upon them. I both\r\nremember then to have often understood these things; and what I now\r\ndiscern and understand, I lay up in my memory, that hereafter I may\r\nremember that I understand it now. So then I remember also to have\r\nremembered; as if hereafter I shall call to remembrance, that I have now\r\nbeen able to remember these things, by the force of memory shall I call\r\nit to remembrance.\r\n\r\nThe same memory contains also the affections of my mind, not in the same\r\nmanner that my mind itself contains them, when it feels them; but far\r\notherwise, according to a power of its own. For without rejoicing I\r\nremember myself to have joyed; and without sorrow do I recollect my\r\npast sorrow. And that I once feared, I review without fear; and without\r\ndesire call to mind a past desire. Sometimes, on the contrary, with joy\r\ndo I remember my fore-past sorrow, and with sorrow, joy. Which is not\r\nwonderful, as to the body; for mind is one thing, body another. If\r\nI therefore with joy remember some past pain of body, it is not so\r\nwonderful. But now seeing this very memory itself is mind (for when we\r\ngive a thing in charge, to be kept in memory, we say, \"See that you keep\r\nit in mind\"; and when we forget, we say, \"It did not come to my mind,\"\r\nand, \"It slipped out of my mind,\" calling the memory itself the mind);\r\nthis being so, how is it that when with joy I remember my past sorrow,\r\nthe mind hath joy, the memory hath sorrow; the mind upon the joyfulness\r\nwhich is in it, is joyful, yet the memory upon the sadness which is in\r\nit, is not sad? Does the memory perchance not belong to the mind? Who\r\nwill say so? The memory then is, as it were, the belly of the mind, and\r\njoy and sadness, like sweet and bitter food; which, when committed to\r\nthe memory, are as it were passed into the belly, where they may be\r\nstowed, but cannot taste. Ridiculous it is to imagine these to be alike;\r\nand yet are they not utterly unlike.\r\n\r\nBut, behold, out of my memory I bring it, when I say there be four\r\nperturbations of the mind, desire, joy, fear, sorrow; and whatsoever I\r\ncan dispute thereon, by dividing each into its subordinate species, and\r\nby defining it, in my memory find I what to say, and thence do I bring\r\nit: yet am I not disturbed by any of these perturbations, when by\r\ncalling them to mind, I remember them; yea, and before I recalled\r\nand brought them back, they were there; and therefore could they, by\r\nrecollection, thence be brought. Perchance, then, as meat is by chewing\r\nthe cud brought up out of the belly, so by recollection these out of the\r\nmemory. Why then does not the disputer, thus recollecting, taste in the\r\nmouth of his musing the sweetness of joy, or the bitterness of sorrow?\r\nIs the comparison unlike in this, because not in all respects like? For\r\nwho would willingly speak thereof, if so oft as we name grief or fear,\r\nwe should be compelled to be sad or fearful? And yet could we not speak\r\nof them, did we not find in our memory, not only the sounds of the names\r\naccording to the images impressed by the senses of the body, but notions\r\nof the very things themselves which we never received by any avenue of\r\nthe body, but which the mind itself perceiving by the experience of its\r\nown passions, committed to the memory, or the memory of itself retained,\r\nwithout being committed unto it.\r\n\r\nBut whether by images or no, who can readily say? Thus, I name a stone,\r\nI name the sun, the things themselves not being present to my senses,\r\nbut their images to my memory. I name a bodily pain, yet it is not\r\npresent with me, when nothing aches: yet unless its image were present\r\nto my memory, I should not know what to say thereof, nor in discoursing\r\ndiscern pain from pleasure. I name bodily health; being sound in body,\r\nthe thing itself is present with me; yet, unless its image also were\r\npresent in my memory, I could by no means recall what the sound of\r\nthis name should signify. Nor would the sick, when health were named,\r\nrecognise what were spoken, unless the same image were by the force of\r\nmemory retained, although the thing itself were absent from the body. I\r\nname numbers whereby we number; and not their images, but themselves\r\nare present in my memory. I name the image of the sun, and that image is\r\npresent in my memory. For I recall not the image of its image, but the\r\nimage itself is present to me, calling it to mind. I name memory, and\r\nI recognise what I name. And where do I recognise it, but in the memory\r\nitself? Is it also present to itself by its image, and not by itself?\r\n\r\nWhat, when I name forgetfulness, and withal recognise what I name?\r\nwhence should I recognise it, did I not remember it? I speak not of the\r\nsound of the name, but of the thing which it signifies: which if I had\r\nforgotten, I could not recognise what that sound signifies. When then I\r\nremember memory, memory itself is, through itself, present with itself:\r\nbut when I remember forgetfulness, there are present both memory\r\nand forgetfulness; memory whereby I remember, forgetfulness which I\r\nremember. But what is forgetfulness, but the privation of memory? How\r\nthen is it present that I remember it, since when present I cannot\r\nremember?"},"relationships":[{"peer":"01KJR8NK5DAD726FMQ6JCHGZ5R","peer_label":"confessions","peer_type":"text","predicate":"derived_from"},{"peer":"01KJR8M0JHPZXCPKJ34HTYXSWW","peer_type":"collection","predicate":"collection"},{"peer":"01KJR8RRK8QPZ7AQS8BEJ85PVT","peer_label":"cogo","predicate":"extracted_entity","properties":{"entity_type":"latin_word","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RRJ0SZ2JH01SDANH0CM4","peer_label":"memory","predicate":"extracted_entity","properties":{"entity_type":"faculty_of_mind","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RS3A4FNAPHPBEVPR3V3S","peer_label":"affections of the mind","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RS9GPH6GG6T9YAFJP0SP","peer_label":"desire","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RRHPS99EKTQF94G2H5MP","peer_label":"cogitation","predicate":"extracted_entity","properties":{"entity_type":"concept","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RS6C3F9Y5Q2PKVGY8YC6","peer_label":"bodily sense","predicate":"extracted_entity","properties":{"entity_type":"faculty_of_perception","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RRE992GTDN8XY78KGGXH","peer_label":"mind","predicate":"extracted_entity","properties":{"entity_type":"faculty_of_mind","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RS7PRJ6KDG0NMM5BYB0F","peer_label":"perturbations of the mind","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RRKKD8MDTFBB75ZZ4210","peer_label":"cogito","predicate":"extracted_entity","properties":{"entity_type":"latin_word","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSBAAYEBX71JJX8XWK1K","peer_label":"joy","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSNDQE872CYGPZ826PM9","peer_label":"sorrow","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSZ4RABWVMPJ742HBNC6","peer_label":"notions of things","predicate":"extracted_entity","properties":{"entity_type":"concept","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSWR0C7WQ9HCWWAMRSK5","peer_label":"forgetfulness","predicate":"extracted_entity","properties":{"entity_type":"state_of_mind","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RRM1H0CJF8STJ7SKC7JY","peer_label":"reasons and laws of numbers and dimensions","predicate":"extracted_entity","properties":{"entity_type":"abstract_concept","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSB5CJARDJYN5QFTM25Z","peer_label":"fear","predicate":"extracted_entity","properties":{"entity_type":"emotional_state","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RSWSQVY6GZZTJ85K701F","peer_label":"image of things in memory","predicate":"extracted_entity","properties":{"entity_type":"cognitive_representation","extracted_at":"2026-03-02T21:55:21.445Z"}},{"peer":"01KJR8RT13J15VCEENCDTC1RX0","peer_label":"things","predicate":"extracted_entity","properties":{"entity_type":"entity","extracted_at":"2026-03-02T21:55:21.445Z"}}],"ver":2,"created_at":"2026-03-02T21:54:24.853Z","ts":"2026-03-02T21:55:22.580Z","edited_by":{"method":"system","user_id":"01KJ60XQBHJ0GBGTP9X8HXAPPM"}}