| The first excerpt represents the past or something you must release, and is drawn from Plutarch's Lives by A. H. Clough: betray all to the barbarians. These matters being in agitation in the
camp, and many persons already corrupted, Aristides, perceiving the
design, and dreading the present juncture of time, determined neither
to let the business pass unanimadverted upon, nor yet altogether to
expose it; not knowing how many the accusation might reach, and
willing to set bounds to his justice with a view to the public
convenience. Therefore, of many that were concerned, he apprehended
eight only, two of whom, who were first proceeded against and most
guilty, Aeschines of Lampra, and Agesias of Acharnae, made their
escape out of the camp. The rest he dismissed; giving opportunity to
such as thought themselves concealed, to take courage and repent;
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The second excerpt represents the present or the deciding factor of the moment, and is drawn from Letters of Robert Louis Stevenson by Robert Louis Stevenson: R. L. S.
True for you about the benefit: except by kisses, jests, song, ET
HOC GENUS OMNE, man CANNOT convey benefit to another. The
universal benefactor has been there before him.
Letter: TO J. H. BATES
VAILIMA, SAMOA, MARCH 25TH, 1894.
MY DEAR MR. JOE H. BATES, - I shall have the greatest pleasure in
acceding to your complimentary request. I shall think it an honour
to be associated with your chapter, and I need not remind you (for
you have said it yourself) how much depends upon your own exertions
whether to make it to me a real honour or only a derision. This is
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The third excerpt represents the future or something you must embrace, and is drawn from Crito by Plato: words: the principles which I have hitherto honoured and revered I still
honour, and unless we can at once find other and better principles, I am
certain not to agree with you; no, not even if the power of the multitude
could inflict many more imprisonments, confiscations, deaths, frightening
us like children with hobgoblin terrors (compare Apol.). What will be the
fairest way of considering the question? Shall I return to your old
argument about the opinions of men?--we were saying that some of them are
to be regarded, and others not. Now were we right in maintaining this
before I was condemned? And has the argument which was once good now
proved to be talk for the sake of talking--mere childish nonsense? That is
what I want to consider with your help, Crito:--whether, under my present
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