| The first excerpt represents the past or something you must release, and is drawn from The Human Drift by Jack London: MAUD. [Peeping at him over top of paper and speaking
hesitatingly.] H-h-hello!
FITZSIMMONS. [Gruffly.] You are a queer one, reading a paper
upside down.
MAUD. [Lowering newspaper and trying to appear at ease.] It's
quite a trick, isn't it? I often practise it. I'm real clever at
it, you know.
FITZSIMMONS. [Grunts, then adds.] Seems to me I have seen you
before.
MAUD. [Glancing quickly from his face to portrait and back
again.] Yes, and I know you--You are Robert Fitzsimmons.
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The second excerpt represents the present or the deciding factor of the moment, and is drawn from Modeste Mignon by Honore de Balzac: obtained my father's consent. If you love me you will not fail to
find him on his way through Paris.
"What are you doing, up at this hour, Mademoiselle Modeste?" said the
voice of Dumay at her door.
"Writing to my father," she answered; "did you not tell me you should
start in the morning?"
Dumay had nothing to say to that, and he went to bed, while Modeste
wrote another long letter, this time to her father.
On the morrow, Francois Cochet, terrified at seeing the Havre postmark
on the envelope which Ernest had mailed the night before, brought her
young mistress the following letter and took away the one which
Modeste Mignon |
The third excerpt represents the future or something you must embrace, and is drawn from Parmenides by Plato: is repelled by Parmenides with another truth or half-truth of later
philosophy, 'Every subject or subjective must have an object.' Here is the
great though unconscious truth (shall we say?) or error, which underlay the
early Greek philosophy. 'Ideas must have a real existence;' they are not
mere forms or opinions, which may be changed arbitrarily by individuals.
But the early Greek philosopher never clearly saw that true ideas were only
universal facts, and that there might be error in universals as well as in
particulars.
Socrates makes one more attempt to defend the Platonic Ideas by
representing them as paradigms; this is again answered by the 'argumentum
ad infinitum.' We may remark, in passing, that the process which is thus
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