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FORE:"I am not wasting any sympathy on the Apaches, nor on the Indians as a whole. They have got to perish. It is in the law of advancement that they should. But where is the use in making the process painful? Leave them alone, and they'll die out. It isn't three hundred years since one of the biggest continents of the globe was peopled with them, and now there is the merest handful left, less as a result of war and slaughter than of natural causes. Nature would see to it that they died, if we didn't."��How could he get away?��

FORE:His horse started. He had dug it with the rowels. Then he reined it in with a jerk that made it champ its curb. "Don't dwell on that all the time," he said angrily; "forget it." And then it flashed across him, the irreparable wrong he would be doing her if he taught her to consider the Apache blood a taint.When Sandy waved in an excited gesture, twenty minutes later, and Larry��s keen eyes saw the amphibian, a tiny dot, moving over the Sound, he felt sure that the missing life preserver had been found.

FORE:

FORE:123

FORE:The military organisation of the empire had the further effect of giving a high social status to retired centurions��men probably recruited from the most barbarous provincial populations, and certainly more remarkable for their huge size than for their mental gifts.316 When one of these heroes heard a philosopher state that nothing can be made out of nothing, he would ask with a horse-laugh whether that was any reason for going without one��s dinner.317 On the other hand, when it came to be a question of supernatural agency, a man of this type would astonish the Jews themselves by his credulity. Imbued with the idea of personal authority, he readily fancied that anyone standing high in the favour of God could cure diseases from a distance by simply giving them the word of command to depart.318

FORE:IX.

FORE:The analogy between Thought and Extension under the two aspects of necessary connexion and mere contingent relation in co-existence or succession, was, in truth, more interesting to its author as a basis for his ethical than as a development of his metaphysical speculations. The two orders of relations represent, in their distinction, the opposition of science to opinion or imagination, the opposition of dutiful conviction to blind or selfish impulse. Spinoza borrows from the Stoics their identification of volition with belief; but in working out the consequences of this principle it is of Plato rather than of the Stoics that he reminds us. The passions are in his system what sense, imagination, and opinion were in that of the Athenian idealist; and his ethics may almost be called the metaphysics of the Republic turned outside in. Joy, grief and desire are more or less imperfect perceptions of reality��a reality not belonging to the external world but to the conscious subject itself.571 When Spinoza traces them to a consciousness or expectation of raised or lowered power, we recognise the influence of Hobbes; but when, here as elsewhere, he identifies power with existence, we detect a return to Greek forms of thought. The great conflict between illusion and reality is fought out once more; only, this time, it is about our own essence that we are first deceived and then enlightened. If the nature and origin of outward things are half revealed, half concealed by sense and imagination, our emotions are in like manner the obscuring and distorting medium through which we apprehend our inmost selves, and whatever adds to or takes away from the plenitude of our existence; and what science is to the one, morality and religion are to the other.

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