| The first excerpt represents the past or something you must release, and is drawn from The Black Dwarf by Walter Scott: "It's the woo', man,--it's the woo', and no the beasts themsells,
that makes them be ca'd lang or short. I believe if ye were to
measure their backs, the short sheep wad be rather the langer-
bodied o' the twa; but it's the woo' that pays the rent in thae
days, and it had muckle need."
"Odd, Bauldie says very true,--short sheep did make short rents--
my father paid for our steading just threescore punds, and it
stands me in three hundred, plack and bawbee.--And that's very
true--I hae nae time to be standing here clavering--Landlord,
get us our breakfast, and see an' get the yauds fed--I am for
doun to Christy Wilson's, to see if him and me can gree about the
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The second excerpt represents the present or the deciding factor of the moment, and is drawn from Laches by Plato: seance is of old and elder men, of whom Socrates is the youngest.
First is the aged Lysimachus, who may be compared with Cephalus in the
Republic, and, like him, withdraws from the argument. Melesias, who is
only his shadow, also subsides into silence. Both of them, by their own
confession, have been ill-educated, as is further shown by the circumstance
that Lysimachus, the friend of Sophroniscus, has never heard of the fame of
Socrates, his son; they belong to different circles. In the Meno their
want of education in all but the arts of riding and wrestling is adduced as
a proof that virtue cannot be taught. The recognition of Socrates by
Lysimachus is extremely graceful; and his military exploits naturally
connect him with the two generals, of whom one has witnessed them. The
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The third excerpt represents the future or something you must embrace, and is drawn from The Ancient Regime by Charles Kingsley: they begin to see that others are fettered likewise; and, reasoning
from the particular to the universal, to learn that their own cause
is the cause of mankind.
There is, therefore, no reason to doubt that these men were honest,
when they said that they were combating, not in their own cause
merely, but in that of humanity; and that the Church was combating
in her own cause, and that of her power and privilege. The Church
replied that she, too, was combating for humanity; for its moral and
eternal well-being. But that is just what the philosophes denied.
They said (and it is but fair to take a statement which appears on
the face of all their writings; which is the one key-note on which
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