| The first excerpt represents the past or something you must release, and is drawn from Beyond Good and Evil by Friedrich Nietzsche: repudiation of actual anti-Semitism may be on the part of all
prudent and political men, this prudence and policy is not
perhaps directed against the nature of the sentiment itself, but
only against its dangerous excess, and especially against the
distasteful and infamous expression of this excess of sentiment;-
-on this point we must not deceive ourselves. That Germany has
amply SUFFICIENT Jews, that the German stomach, the German blood,
has difficulty (and will long have difficulty) in disposing only
of this quantity of "Jew"--as the Italian, the Frenchman, and the
Englishman have done by means of a stronger digestion:--that is
the unmistakable declaration and language of a general instinct,
Beyond Good and Evil |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from The Letters of Robert Louis Stevenson by Robert Louis Stevenson: loard's sake.
JOHNSON.
Letter: TO MISS FERRIER
BONALLIE TOWERS, BOURNEMOUTH, NOVEMBER 12, 1884.
MY DEAR COGGIE, - Many thanks for the two photos which now decorate
my room. I was particularly glad to have the Bell Rock. I wonder
if you saw me plunge, lance in rest, into a controversy thereanent?
It was a very one-sided affair. I slept upon the field of battle,
paraded, sang Te Deum, and came home after a review rather than a
campaign.
Please tell Campbell I got his letter. The Wild Woman of the West
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The third excerpt represents the future or something you must embrace, and is drawn from Cratylus by Plato: consideration, although he is described as still a young man. With a
tenacity characteristic of the Heracleitean philosophers, he clings to the
doctrine of the flux. (Compare Theaet.) Of the real Cratylus we know
nothing, except that he is recorded by Aristotle to have been the friend or
teacher of Plato; nor have we any proof that he resembled the likeness of
him in Plato any more than the Critias of Plato is like the real Critias,
or the Euthyphro in this dialogue like the other Euthyphro, the diviner, in
the dialogue which is called after him.
Between these two extremes, which have both of them a sophistical
character, the view of Socrates is introduced, which is in a manner the
union of the two. Language is conventional and also natural, and the true
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