ONE:One not accustomed to manual labour will, after commencing, find his limbs aching, his hands sore; he will feel exhausted both at the beginning and at the end of a day's work. These are not dangerous symptoms. He has only to wait until his system is built up so as to sustain this new draught upon its resources, and until nature furnishes a power of endurance, which will in the end be a source of pride, and add a score of years to life. Have plenty of sleep, plenty of plain, substantial food, keep the skin clean and active, laugh at privations, and cultivate a spirit of self-sacrifice and a pride in endurance that will court the hardest and longest efforts. An apprentice who has not the spirit and firmness to endure physical labour, and adapt himself to the conditions of a workshop, should select some pursuit of a nature less aggressive than mechanical engineering.
THREE:"I trust you," he croaked. "You promised me a better vengeance than I could get for myself. See that I get it.""Don't laugh at me, Gordon," Hetty whispered. "I knew there was something wrong with that dreadful corner house. You have heard of the tragedy?"
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THREE:"Now tell me about it, Louis," she said.It is a strange thought that with all the order, system, and regularity, existing in nature, there is nothing but the movements of the heavenly bodies constant enough to form a base for gauging tests. The French standard based upon the calculated length of the meridian may be traced to this source.
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THREE:The confusion was partly inherited from Aristotle. When discussing the psychology of that philosopher, we showed that his active Nous is no other than the idea of which we are at any moment actually conscious. Our own reason is the passive Nous, whose identity is lost in the multiplicity of objects with which it becomes identified in turn. But Aristotle was careful not to let the personality of God, or the supreme Nous, be endangered by resolving it into the totality of substantial forms which constitute Nature. God is self-conscious in the strictest sense. He thinks nothing but himself. Again, the subjective starting-point of305 Plotinus may have affected his conception of the universal Nous. A single individual may isolate himself from his fellows in so far as he is a sentient being; he cannot do so in so far as he is a rational being. His reason always addresses itself to the reason of some one elsea fact nowhere brought out so clearly as in the dialectic philosophy of Socrates and Plato. Then, when an agreement has been established, their minds, before so sharply divided, seem to be, after all, only different personifications of the same universal spirit. Hence reason, no less than its objects, comes to be conceived as both many and one. And this synthesis of contradictories meets us in modern German as well as in ancient Greek philosophy.
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