| The first excerpt represents the past or something you must release, and is drawn from The Road to Oz by L. Frank Baum: the soft grass.
"It's very good of you, Polly," said Dorothy; "but there are other
things that would suit me better than dancing on rainbows. I'm 'fraid
they'd be kind of soft an' squashy under foot, anyhow, although
they're so pretty to look at."
This didn't help to solve the problem, and they all fell silent and
looked at one another questioningly.
"Really, I don't know what to do," muttered the shaggy man, gazing
hard at Toto; and the little dog wagged his tail and said "Bow-wow!"
just as if he could not tell, either, what to do. Button-Bright got a
stick and began to dig in the earth, and the others watched him for a
The Road to Oz |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from My Aunt Margaret's Mirror by Walter Scott: that 'he lo'es her a' the better.'"
I was not sorry to have changed the gloomy train of Aunt
Margaret's thoughts, and replied in the same tone, "Well, I can't
help being persuaded that our good King is the more sure of Mrs.
Bothwell's loyal affection, that he has the Stewart right of
birth as well as the Act of Succession in his favour."
"Perhaps my attachment, were its source of consequence, might be
found warmer for the union of the rights you mention," said Aunt
Margaret; "but, upon my word, it would be as sincere if the
King's right were founded only on the will of the nation, as
declared at the Revolution. I am none of your JURE DIVINO
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The third excerpt represents the future or something you must embrace, and is drawn from Euthydemus by Plato: experience, which has not been found to satisfy the minds of philosophical
enquirers at a certain stage, or when regarded from a certain point of view
only. The peculiarity of the fallacies of our own age is that we live
within them, and are therefore generally unconscious of them.
Aristotle has analysed several of the same fallacies in his book 'De
Sophisticis Elenchis,' which Plato, with equal command of their true
nature, has preferred to bring to the test of ridicule. At first we are
only struck with the broad humour of this 'reductio ad absurdum:' gradually
we perceive that some important questions begin to emerge. Here, as
everywhere else, Plato is making war against the philosophers who put words
in the place of things, who tear arguments to tatters, who deny
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