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The appeal to Justice is a necessarily inadequate attempt to de-individualize a case, to eliminate the self's biassed attitude. I have declared that it is my wilful belief that everything that exists is significant and necessary. The idea of Justice seems to me a defective, quantitative application of the spirit of that belief to men and women.
Dreams were, of many things, seeing the self's place in the environment and judging of itself as one cloud or part of the function of a group of clouds. The dream of his sister was a major literal distortion of the reality it was based upon, but that was not the case with this one that he had just awakened from. It, like the plant-watering dream, had more of a literal base.
The sphere of the self's power is accordingly, for primitive consciousness, simply the sphere of what happens well; it is the entire unoffending and obedient part of the world. A man who has good luck at dice prides himself upon it, and believes that to have it is his destiny and desert.
Again, what is this theory of benevolent guardianship for women, for the masses, for Negroes for "lesser breeds without the law"? It is simply the old cry of privilege, the old assumption that there are those in the world who know better what is best for others than those others know themselves, and who can be trusted to do this best. In fact no one knows himself but that self's own soul.
"It is exactly as if I had murdered somebody and had sunk a body into the well instead of a coat!" he said "and perhaps I have! Perhaps I am killing my Self, getting rid of my Self, which would be a good thing, if I could only find Some one or Some thing better than my Self in my Self's place!"
Be meek of heart; work day by day; Tread, ever tread, the knightly way; Make lawful war; long travel dare; Tourney and joust for lady fair; To everlasting honor cling, That none the barbs of blame may fling; Be never slack in work or fight; Be ever least in self's own sight; This is the rule for the gallant knight.
Since through ages the desire of the Self has been toward the natural world, wherein the Self sought to mirror himself that he might know himself, therefore a vesture of natural elements came into being, through which blossomed forth the Self's powers of perceiving and of will: the power to see, to hear, to speak, to walk, to handle; and when the Self, thus come to self-consciousness, and, with it, to a knowledge of his imprisonment, shall set his desire on the divine and real world, and raise his consciousness thereto, the spiritual vesture shall be built up for him there, with its expression of his inherent powers.
"Her own self's bare shanks may trot hence with her," answered Henry; "I have none to sell." "If it was not within two days of Palm Sunday, herself would make you sing another song," retorted the Gael. "And being the day it is," said Henry, with the same contemptuous indifference, "I pray you to stand out of my light."
By some quirk of atavism, a certain portion of that early self's language had come down to him as a racial memory. In moments of happiness, exaltation, or battle, he was prone to burst out in wild barbaric songs or chants. It was by this means that he located in time and space that strayed half of him who should have been dead and dust for thousands of years.
The usage is well illustrated in Nägelsbach's Stilistik, § 197, 2. TAM: sc. mortui sunt. NUGATOR: nugari = ληρειν, 'to trifle'. EX TE: Cato here identifies a man's person with his soul and intellect, the body being regarded as a mere dress; cf. Rep. 6, 26 mens cuiusque is est quisque. Ex te, literally, 'out of yourself', i.e. 'from your real self's resources'. LATERIBUS: see n. on 14.
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