Some pilot was getting the phib ready to fly and chewed gum as he worked and put the gauge out of order to keep anybody from knowing he had filled the gas tanks.
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ONE:Its safe to go and see. If Mr. Whiteside is on the estate it will look as though we came out extra early. Besides, Im hungrier than Little Red Riding Hoods wolf. Come on! Larry led the way from the golf course as he spoke.
DANIEL PRATT
TWO:211
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THREE:If he had had any hope, it vanished before her unhesitating, positive, "No; I am not mistaken. Oh, no!"
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THREE:252
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ONE:We have already observed that Scepticism among the ancients was often cultivated in connexion with some positive doctrine which it indirectly served to recommend. In the case of its last supporters, this was the study of medicine on an empirical as opposed to a deductive method. The Sceptical contention is that we cannot go beyond appearances; the empirical contention is, that all knowledge comes to us from experience, and that this only shows us how phenomena are related to one another, not how they are related to their underlying causes, whether efficient or final. These allied points of view have been brought into still more intimate association by modern thought, which, as will be shown in the concluding chapter, has sprung from a modified form of the ancient Scepticism, powerfully aided by a simultaneous development of physical science. At the same time, the new school have succeeded in shaking off the narrowness and timidity of their predecessors, who were still so far under the influence of the old dogmatists as to believe that there was an inherent opposition between observation and reasoning in the methods of discovery, between facts and explanations in the truths of science, and between antecedence and causation in the realities of Nature. In this respect, astronomy has done more for the right adjustment of our conceptions than any190 other branch of knowledge; and it is remarkable that Sextus Empiricus, the last eminent representative of ancient Scepticism, and the only one (unless Cicero is to be called a Sceptic) whose writings are still extant, should expressly except astronomy from the destructive criticism to which he subjects the whole range of studies included in what we should call the university curriculum of his time.301 We need not enter into an analysis of the ponderous compilation referred to; for nearly every point of interest which it comprises has already been touched on in the course of our investigation; and Sextus differs only from his predecessors by adding the arguments of the New Academy to those of Protagoras and Pyrrho, thus completing the Sceptical cycle. It will be enough to notice the singular circumstance that so copious and careful an enumeration of the grounds which it was possible to urge against dogmatismincluding, as we have seen, many still employed for the same or other purposes,should have omitted the two most powerful solvents of any. These were left for the exquisite critical acumen of Hume to discover. They relate to the conception of causation, and to the conception of our own personality as an indivisible, continuously existing substance, being attempts to show that both involve assumptions of an illegitimate character. Sextus comes up to the very verge of Humes objection to the former when he observes that causation implies relation, which can only exist in thought;302 but he does not ask how we come to think such a relation, still less does he connect it with the perception of phenomenal antecedence; and his attacks on the various mental faculties assumed by psychologists pass over the fundamental postulate of personal identity, thus leaving Descartes what seemed a safe foundation whereon to rebuild the edifice of metaphysical philosophy.
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THREE:Before dawn Cairness was out, hastening the cook with the breakfast, helping with it himself, indeed, and rather enjoying the revival of the days when he had been one of the best cooks in the troop and forever pottering about the mess chests and the Dutch oven, in the field. As the sun rose,though daybreak was fairly late there in the ca?on,the cold, crisp air was redolent of coffee and bacon and broiling fresh meat.
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THREE:Again, to suppose that the soul shares in the changes of the body is incompatible with the self-identity which memory reveals. To suppose that it is an extended substance is incompatible with its simultaneous presence, as an indivisible whole, at every point to which its activity reaches; as well as with the circumstance that all our sensations, though received through different organs, are referred to a common centre of consciousness. If the sensorium is a fluid body it will have no more power of retaining impressions than water;295 while, if it is a solid, new impressions will either not be received at all, or only when the old impressions are effaced.
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THREE:Fresh difficulties arise in explaining the activity which the Soul, in her turn, exerts. As originally conceived, her function was sufficiently clear. Mediating between two worlds, she transforms the lower one into a likeness of the higher, stamping on material objects a visible image of the eternal Ideas revealed to her by a contemplation of the Nous. And, as a further elaboration of this scheme, we were told that the primary soul generates an inferior soul, which, again, subdivides itself into the multitude of partial souls required324 for the animation of different bodily organisms. But now that our philosopher has entered on a synthetic construction of the elements furnished by his preliminary analysis, he finds himself confronted by an entirely new problem. For his implied principle is that each hypostasis must generate the grade which comes next after it in the descending series of manifestations, until the possibilities of existence have been exhausted. But in developing and applying the noetic Ideas, the Soul, apparently, finds a pre-existing Matter ready to hand. Thus she has to deal with something lower than herself, which she did not create, and which is not created by the Forms combined with it in sensible experience. We hear of a descent from thought to feeling, and from feeling to simple vitality,476 but in each instance the depth of the Souls fall is measured by the extent to which she penetrates into the recesses of a substance not clearly related to her nor to anything above her.
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But his left hand hung misshapen, and Cairness saw that it did not bend at the wrist as he motioned to an empty soda-pop bottle and a glass on the table beside a saucer of fly-paper and water. "That's what I still take, you see," he said, "but I'll serve you better;" and he opened a drawer and brought out a big flask. "I reckon you've got a thirst on you this hot weather." He treated himself to a second bottle of the pop, and[Pg 168] grew loquacious, as another man might have under the influence of stronger drink; and he talked so much about himself and so little about his guest that Cairness wondered. Presently the reason made itself manifest. It was the egotism of the lover. The Reverend Taylor was going to be married. He told Cairness so with an expression of beatitude that answered to a blush, and pointed to a photograph on his mantel-shelf. "She ain't so pretty to look at," he confided, which was undoubtedly true, "nor yet so young. But I ain't neither, 'sfar as that goes. She's amiable. That's the great thing after all, for a wife. She's amiable."To their startled ears came a muffled clang, a queer, hollow soundand as they turned to run back under the rolled-up door, it slid rapidly down in its grooves, dropping into place with a hollow rumble.The Revolution of 1688, which overthrew absolutism in the State, overthrew it also in the Church. The political principles of William of Orange, and the Whigs who brought him in, were not more opposed to the absolutism of the Stuarts than the ecclesiastical principles of the new king and queen, and the prelates whom they introduced into the Church, were to the high-churchism of Laud, Sancroft, Atterbury, and their section of the Establishment. When Parliament, on the accession of William and Mary, presented the Oath of Allegiance to the Lords and Commons, eight of the bishops, including Sancroft, Archbishop of Canterbury, refused it; and of these, five were of the number of the seven who had refused to sign James II.'s Declaration of Indulgence, and thus gave the immediate occasion to the outbreak ending in the Revolution. Thus a fresh faction was produced in the Establishment, that of the Non-jurors, who were,[142] after much delay and patience, finally excluded from their livings. As the existing law could not touch the non-juring bishops so long as they absented themselves from Parliament, where the oath had to be put to them, a new Act was passed, providing that all who did not take the new oaths before the 1st of August, 1689, should be suspended six months, and at the end of that time, in case of non-compliance, should be ejected from their sees. Still the Act was not rigorously complied with; they were indulged for a year longer, when, continuing obstinate, they were, on the 1st of February, 1691, excluded from their sees. Two of the eight had escaped this sentence by dying in the interimnamely, the Bishops of Worcester and Chichester. The remaining six who were expelled were Sancroft, the Primate, Ken of Bath and Wells, Turner of Ely, Frampton of Gloucester, Lloyd of Norwich, and White of Peterborough. In the room of these were appointed prelates of Whig principles, the celebrated Dr. Tillotson being made Primate. Other vacancies had recently or did soon fall out; so that, within three years of his accession, William had put in sixteen new bishops, and the whole body was thus favourable to his succession, and, more or less, to the new views of Church administration.
But his left hand hung misshapen, and Cairness saw that it did not bend at the wrist as he motioned to an empty soda-pop bottle and a glass on the table beside a saucer of fly-paper and water. "That's what I still take, you see," he said, "but I'll serve you better;" and he opened a drawer and brought out a big flask. "I reckon you've got a thirst on you this hot weather." He treated himself to a second bottle of the pop, and[Pg 168] grew loquacious, as another man might have under the influence of stronger drink; and he talked so much about himself and so little about his guest that Cairness wondered. Presently the reason made itself manifest. It was the egotism of the lover. The Reverend Taylor was going to be married. He told Cairness so with an expression of beatitude that answered to a blush, and pointed to a photograph on his mantel-shelf. "She ain't so pretty to look at," he confided, which was undoubtedly true, "nor yet so young. But I ain't neither, 'sfar as that goes. She's amiable. That's the great thing after all, for a wife. She's amiable."To their startled ears came a muffled clang, a queer, hollow soundand as they turned to run back under the rolled-up door, it slid rapidly down in its grooves, dropping into place with a hollow rumble.The Revolution of 1688, which overthrew absolutism in the State, overthrew it also in the Church. The political principles of William of Orange, and the Whigs who brought him in, were not more opposed to the absolutism of the Stuarts than the ecclesiastical principles of the new king and queen, and the prelates whom they introduced into the Church, were to the high-churchism of Laud, Sancroft, Atterbury, and their section of the Establishment. When Parliament, on the accession of William and Mary, presented the Oath of Allegiance to the Lords and Commons, eight of the bishops, including Sancroft, Archbishop of Canterbury, refused it; and of these, five were of the number of the seven who had refused to sign James II.'s Declaration of Indulgence, and thus gave the immediate occasion to the outbreak ending in the Revolution. Thus a fresh faction was produced in the Establishment, that of the Non-jurors, who were,[142] after much delay and patience, finally excluded from their livings. As the existing law could not touch the non-juring bishops so long as they absented themselves from Parliament, where the oath had to be put to them, a new Act was passed, providing that all who did not take the new oaths before the 1st of August, 1689, should be suspended six months, and at the end of that time, in case of non-compliance, should be ejected from their sees. Still the Act was not rigorously complied with; they were indulged for a year longer, when, continuing obstinate, they were, on the 1st of February, 1691, excluded from their sees. Two of the eight had escaped this sentence by dying in the interimnamely, the Bishops of Worcester and Chichester. The remaining six who were expelled were Sancroft, the Primate, Ken of Bath and Wells, Turner of Ely, Frampton of Gloucester, Lloyd of Norwich, and White of Peterborough. In the room of these were appointed prelates of Whig principles, the celebrated Dr. Tillotson being made Primate. Other vacancies had recently or did soon fall out; so that, within three years of his accession, William had put in sixteen new bishops, and the whole body was thus favourable to his succession, and, more or less, to the new views of Church administration.